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Division 
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4 " 

THIS   VOLUME 

IS 

AFFECTIONATELY  INSCKIBED  BY  THE  AUTHOR 

TO  THE  MEMORY  OF  THE  IjATK 

HENRY  C.  FISH,  D.D., 

TO  WHOSE  PLANS  AND  EFFORTS  IT  OWES  ITS  EARLY  ISSUE, 

AS  A  TOKEN  OF  MUTUAL  FRIENDSHIP  AND  LOVE,  AND 

AN  EXPRESSION  OF  GRATEFUL  REMEMBRANCE 

OF  HIS  AID,  ENCOURAGEMENT,  AND 

HELPFUL  INTEREST  DURING 

YEARS  OF  TOIL  UPON 

THE   FOUR   GOSPELS 


THE  FOUR  GOSPELS. 


"We  have  the  gospel  proclamation  of  Christ  before  us  in  a  fourfold 
form.  The  different  books  do  not  offer  different  doctrines.  They  teach 
historically,  and  preach  for  instruction,  one  and  the  same  Christ ;  only 
each  has  his  own  method.  These  various  methods  of  preaching  and 
teaching  Christ  are  founded  not  in  different  conceptions,  in  progressive 
knowledge,  and  the  like.  They  are  determined  by  the  form  of  the  scope 
and  of  the  historical  stage  within  which,  and  in  relation  to  which,  Christ 
is  made  known.  For  the  first  church  of  Christ,  within  the  bounds  of 
Israel,  the  method  of  the  first  Gospel  was  the  right  form  for  preaching 
Christ.  Hence  Matthew  used  a  definite  material,  exactly  fitted  for  this 
design.  The  next  two  Gospels  show  us  what  shape  the  same  material 
takes  when  it  is  made  known  to  Gentile  Christian  churches.  These 
Gospels  confine  themselves  to  the  same  material,  because  they  are  neither 
apostolical,  nor  yet  original,  but  of  a  secondary  origin.  Then  something 
else  came  to  be  needed.  The  commonwealth  of  Israel  fell  to  ruin,  and 
the  distinction  between  the  Gentile  and  Jewish  Christians  within  the 
Christian  church  lost  its  earlier  meaning,  so  that  it  was  no  longer  to  be 
considered  in  the  evangelical  teaching  concerning  Christ.  At  this  time, 
in  opposition  to  the  general  enmity  against  belief  in  Christ,  they  needed 
the  general  proof  of  the  necessity,  possibility,  and  nature  of  belief. 
A.nd  against  the  reviling  of  Christ  they  needed  the  most  general  dec- 
yaration  of  him.  The  fourth  Gospel  supplies  this  want.  It  presents  the 
person  and  life  of  Christ  in  its  most  essential  and  most  comprehensive 
significance  for  a  church  which  by  this  time  was  simply  the  church  of 
Christ  united  in  one." — Christian  E.  Ltjthardt,  Bibliotheca  /Sacra^ 
Jan.,  1873,  p.  13. 
4 


PREFACE. 


A  TRADITION  is  related  most  fully  by  Theodore  of  Mopsuestia,  who  lived  in 
tlie  latter  part  of  the  fourth  century,  that  while  the  apostle  John  was  residing 
at  Ephesus  the  Christians  of  Asia  laid  before  him  the  Gospels  of  Matthew, 
Mark,  and  Luke,  and  asked  his  opinion  of  them.  He  testified  to  their  truth- 
fulness, but  added  that  they  who  discourse  on  the  coming  of  Christ  in  the  flesh 
ought  not  to  omit  speaking  of  his  divinity,  lest  in  after  time  they  who  were 
accustomed  to  such  discourse  might  suppose  that  Christ  was  only  what  he 
appeared  to  be.  The  brethren  having  exhorted  him  to  write  such  things  as 
seemed  to  him  the  most  important,  he  at  length  complied,  and  at  the  very 
beginning  discoursed  upon  the  divinity  of  Christ,  judging  this  to  be  the  ne- 
cessary commencement  of  the  Gospel,  and  then  went  on  to  the  incarnation. 
That  there  may  be  substantial  truth  in  this  tradition  is  not  at  all  improbable, 
and  accords  well  with  the  nature  and  later  date  of  the  fourth  Gospel.  Being 
occupied  with  the  deep  things  of  God,  and  containing  the  sublimest  discourses 
of  our  Saviour,  its  exposition  is  more  diflicult  than  that  of  the  other  Gospels. 
This  difficulty,  however,  is  lessened  by  the  clearness,  simplicity,  and  beauty  of 
its  language.  In  dealing  with  its  lofty  themes  the  expositor  is  tempted  to  a 
diffuseness  which  is  not  best  suited  to  either  the  common  reader  or  to  the  ordi- 
nary Sunday-school  teacher.  It  has  therefore  been  the  aim  in  these  Notes  to 
avoid  such  prolixity,  yet  to  present  such  comments  on  every  verse  as  will  lead 
to  the  apprehension  of  its  true  meaning.  Such  a  course  is  also  believed  to 
accord  best  with  the  simplicity  of  the  Gospel  itself. 

In  its  plan  this  work  is  similar  to  those  previously  issued  on  the  Gospels 
of  Matthew,  Mark,  and  Luke.  The  Scripture  text  is  given  in  paragraph  form. 
Carefully-selected  Scripture  references  have  been  placed  in  the  margin,  besides 
those  given  in  the  notes  and  remarks.  To  make  everything  as  clear  as  possible 
to  the  eye,  different  kinds  of  type  are  used.  Approved  readings  of  the  original 
are  noted ;  more  exact  translations  are  given  whenever  they  will  throw  light 

6 


6  PREFACE. 


on  any  passage ;  words,  idioms,  and  phrases  of  the  original  are  explained ;  the 
latest  results  of  exegetical  and  textual  criticism  and  of  recent  discovery  are 
presented  ;  and  the  drift  and  object  of  the  discourse  or  narrative  are  exhibited. 
At  the  end  of  each  chapter  nearly  as  many  remarks  or  suggestions  are  added 
as  there  are  verses,  the  whole  forming  a  brief  practical  and  doctrinal  com- 
mentary on  the  Gospel.  The  aim  has  been  to  give  a  popular  commentary  on 
a  critical  basis,  suited  to  the  wants  of  Sunday-schools  and  families,  and  helpful 
also  to  many  pastors  and  preachers. 

The  chronology  and  harmony  of  the  Gospels  are  kept  in  view,  and  thus  the 
individuality  of  John  is  the  more  clearly  seen  while  catching  glimpses  of  the 
other  three  sides  of  the  sacred  narrative.  The  work  is  so  prepared  as  to  be 
used  in  connection  with  the  author's  Harmony^  and  his  Notes  on  the  othei 
Gospels,  and  at  the  same  time  is  entirely  independent  of  them. 

This  volume  is  now  sent  forth  by  the  author  with  gratitude  to  God  that  he 
has  been  enabled  to  complete  the  task  which  he  originally  undertook — to  pre- 
sent a  series  of  Notes  on  the  four  Gospels.  It  is  a  cheering  fact  that  the  formei 
volumes  have  met  with  such  a  favorable  reception,  and  the  author  hopes  that 
this  last  of  the  series  may  meet  as  cordial  a  welcome. 

SoMEBViLLE,  N.  J.,  March.  1879. 

REVISED  EDITION. 

This  volume  has  been  revised,  and  such  changes,  corrections,  and  additions 
have  been  made  as  seemed  to  be  demanded  under  the  present  state  of  exeget- 
ical learning  and  textual  criticism.    An  Index  is  added, 

HiGHTSTOWN,  N.  J.,  March,  1896. 


INTRODUCTORY  REMARKS. 


THE  FOURTH  GOSPEL. 
For  general  observations  on  all  the  four  Gospels  the  reader  is  referred  to 
the  author's  Introduction  to  his  Commentary  on  the   Gospel  by  Matthew,  pp. 
v.-viii.,  and  his  Harmony  of  the  Gospels,  pp.  224,  225.     Compare  quotation 
from  Luthardt  on  preceding  page. 

THE  WRITER  OP  THIS  GOSPEL. 

By  almost  universal  consent  the  fourth  Gospel  has  been  ascribed  to  the 
apostle  John.    The  evidence  that  it  was  written  by  him  is — 

1.  The  apostle's  own  testimony  in  chapter  21  :  24 :  "  This  is  the  disciple 
which  testifieth  of  these  things,  and  wrote  these  things :  and  we  know  that  his 
testimony  is  true."  By  comparing  this  statement  with  verse  20  and  the 
following,  it  appears  that  "  this  disciple  "  is  "  the  disciple  whom  Jesus  loved," 
and  there  can  be  no  reasonable  doubt  that  the  apostle  uses  these  words  modestly 
to  designate  himself.  Attempts  have  been  made  to  disprove  the  genuineness 
of  this  passage,  and  even  of  the  whole  chapter.  But,  aside  from  the  fact  that 
the  chapter  is  plainly  Johannean  in  style,  "  it  is  contained,"  as  Alford  states, 
"in  all  the  principal  MSS." 

2.  The  testimony  of  early  ecclesiastical  writers.  Recent  investigations  of 
manuscripts  in  the  Vatican  Library  have  brought  to  light  the  fact  that  Papias, 
a  disciple  of  John,  who  lived  in  the  first  part  of  the  second  century,  was 
acquainted  with  this  Gospel,  and  that  he  attributed  it  to  the  apostle  John.  (See 
note  by  Dr.  Schaff  in  Lange's  Introduction  to  Gospel  of  John,  p.  26.)  Ignatius 
refers  to  it,  as  seems  plain  from  a  correspondence  between  his  words  and  certain 
passages  in  the  Gospel.  The  same  remark  may  be  made  of  Justin  Martyr 
(A.  D.  150),  who  quotes  John  1 :  13 ;  3 :  3,  5.  Tatian  (A.  D.  170),  who  prepared 
a  harmony  of  the  four  Gospels,  quotes  from  the  fourth  as  that  of  John,  and  so 
do  Apollinaris  and  Athenagoras,  A.  D.  178.  Theophilus  (A.  D.  181)  expressly 
ascribes  this  Gospel  to  John.  Writers  of  the  third  century  are  equally  decided 
in  their  testimony  that  this  Gospel  is  the  production  of  John. 

The  nineteenth  century  has  given  rise  to  a  class  of  critics,  chiefly  in 
Germany,  who  have  disputed  the  genuineness  of  this  Gospel,  and  indeed  of 
every  inspired  writing.  But  as  they  agree  not  among  themselves  as  to  the 
grounds  of  their  objections,  and  as  their  arguments  have  been  ably  refuted  by 
both  German  and  English  writers,  we  may  dismiss  them  with  only  this  brief 

7 


8  INTRODUCTORY  REMARKS. 

allusion ;  and  the  more  readily  as  it  belongs  not  to  the  practical  character  of 
this  Commentary  to  enter  minutely  into  an  examination  of  the  fanciful  and 
speculative  theories  of  the  modern  school  of  doubt. 

SKETCH    OF   THE   WRITER. 

John  was  the  son  of  Zebedee  and  Salome.  Zebedee  was  a  fisherman,  and 
resided  on  the  shore  of  the  Sea  of  Galilee.  From  incidental  allusions  to  him 
in  the  Gospels,  he  appears  to  have  been  prosperous  in  his  calling,  having  hired 
servants  and  owning  his  house,  Mark  1 :  20;  John  19  :  27.  John  is  supposed 
to  have  become  a  disciple  of  John  the  Baptist,  and  to  have  been  one  of  the  two 
disciples  to  whom  the  Baptist  said,  in  Bethany  beyond  Jordan,  "  Behold  the 
Lamb  of  God !"  John  1 :  35,  36.  From  this  time  John  appears  to  have  been 
recognized  as  one  of  the  disciples  of  our  Lord.  He  was  evidently  an  eye- 
witness of  the  events  recorded  in  the  second,  third,  and  fourth  chapters  of  his 
Gospel.  But  at  the  time  of  our  Lord's  meeting  him  at  Bethany  he  did  not 
cease  his  occupation ;  for,  "some  time  subsequent  to  this,  while  Jesus  was  walk- 
ing by  the  Sea  of  Galilee,  "  he  saw  James  the  son  of  Zebedee  and  John  his 
brother  in  a  ship  with  Zebedee  their  father,  mending  their  nets ;  and  he  called 
them.  And  they  immediately  left  the  ship  and  their  father,  and  followed  him," 
Matt.  4  :  21,  22 ;  Mark  1 :  19,  20.  At  this  time  must  be  dated  the  formal  and 
solemn  call  of  both  James  and  John  to  be  the  constant  attendants  of  our  Lord. 
Zebedee  appears  to  have  consented  to  tlie  withdrawal  of  his  sons  from  his  occu- 
pation, and  to  their  following  the  Lord  that  henceforth  they  might  be  "  fishers 
of  men,"  Matt.  4 :  19.  There  is  reason  to  believe  that  both  he  and  his  wife 
Salome  were  among  the  devout  ones  who  had  waited  for  the  "  Consolation  of 
Israel."  After  the  calling  of  his  son  his  name  drops  from  the  historical  records, 
and  we  hear  no  more  of  him.  It  is  probable  that  he  soon  died.  Salome, 
believing  in  the  Messiahship  of  Jesus,  with  motherly  pride  and  ambition  seized 
an  opportunity  for  uniting  with  her  sons  in  the  request  that  they  might  have 
the  pre-eminent  distinction  of  sitting,  "  the  one  on  tliy  right  hand,  the  other  on 
thy  left,  in  thy  kingdom,"  Matt.  20 :  21  ;  Mark  10 :  37.  There  is  reason  to 
believe  that  at  a  much  earlier  period  of  liis  ministry  she  connected  herself  with 
those  women  who  followed  him  and  ministered  to  him  of  their  substance^ 
Luke  8:2;  compare  Luke  23  :  55  and  Matt.  27  :  55.  We  find  her  present  with 
them  at  the  crucifixion  and  at  his  burial — "  they  beheld  the  sepulchre  and  how 
his  body  was  laid" — and  with  them  she  united  in  preparing  spices  and  ointments 
for  embalming  his  body,  Luke  23 :  55,  56.  She  was,  moreover,  with  the  women 
and  Mary  the  mother  of  Jesus,  and  with  his  brethren,  who  after  the  ascension 
accompanied  the  apostles  to  the  upper  room  at  Jerusalem,  and  there  "continued 
with  one  accord  in  prayer  and  supplication,"  "  waiting  for  the  promise  of  the 
Father,"  Acts  1:14,  compared  with  Luke  23  :  55. 

John  was  probably  younger  than  his  brother  James,  the  name  of  the  latter 
being  generally  placed  before  that  of  John.     Both  were  selected  among  th« 


INTRODUCTORY  REMARKS.  9 

twelve  apostles  (Mark  3  :  17),  and  both  were  surnamed  by  the  Lord  Boan- 
erges, or  Sons  of  Thunder.  The  reason  of  their  being  so  designated  does 
not  plainly  appear.  It  is  scarcely  conceivable  that  the  appellation  conveyed 
the  idea  of  censure  or  reproof.  It  was  more  probably  descriptive  of  the  power 
and  energy  of  their  ministry  and  of  the  vehemency  of  their  spirit,  and  also 
of  the  profound  nature  of  their  utterances,  especially  after  they  were  endued 
with  power  from  on  high.  While  we  associate  with  John  all  that  was  mild 
and  gentle  in  spirit,  we  must  not  fall  into  the  error  of  supposing  he  was  deficient 
in  positive  elements  of  character,  in  courage  and  daring,  in  sternness,  and  even 
severity.  His  Epistles,  while  they  breathe  forth  gentleness  and  love,  are  yet 
marked  here  and  there  by  great  severity  of  expression.  (See  1  John  1:6;  2:4, 
22;  3:8,  17,  etc.)  "The  youthful,  womanly  form  which  art  has  assigned  to 
John  has  served  to  remove  from  our  minds  the  stronger  features  of  his  nature. 
Yet  these  may  not  be  forgotten,  for  even  in  this  aspect  the  eagle  is  his  true 
symbol.  His  love  was  no  soft  feeling,*but  a  living  principle,  an  absolute  devotion 
to  truth  as  he  had  seen  and  known  it  in  the  person  of  his  Lord.  He  stands  forth 
as  the  ideal  of  a  thoughtful  Christian,  relentless  against  evil,  and  yet  patient 
with  the  doubting." — Westcott,  Introduction,  p.  304. 

This  appellative  name  does  not  occur  again  in  the  New  Testament,  whicii 
may  be  accounted  for  by  the  fact  that  it  was  a  collective  name  of  both  brothers. 
John  speaks  of  himself — and  the  Christian  world  now  almost  instinctively  so 
speaks  of  him — as  "  the  disciple  whom  Jesus  loved,"  but  we  are  not  to  infer 
that  his  fellow-disciples,  in  their  times,  ever  so  designated  him.  Nor  does 
John  use  the  expression  till  he  relates  the  account  of  the  last  passover  and  the 
betrayal  by  Judas.  That  he  was  greatly  beloved  and  admitted  to  peculiar 
intimacy  with  our  Lord  is  unquestionable.  He  lay  upon  his  bosom  at  the 
Supper.  Hence  the  Fathers  spoke  of  him  as  the  episteethios,  the  bosom-friend. 
He  and  Peter  and  James  were  selected  from  the  Twelve  to  witness  the  miracle 
of  the  calling  from  death  to  life  of  the  daughter  of  Jairus,  Mark  5  :  37  ;  Luke 
8  :  51 ;  to  be  "eye-witnesses  of  his  majesty"  when  "transfigured  before  them," 
and  to  hear  "  the  voice  which  came  to  him  from  the  excellent  glory,  This  is 
my  beloved  Son,  in  whom  I  am  well  pleased,"  Matt.  17  : 1 ;  2  Pet.  1 :  16,  17 ; 
to  accompany  him  to  Gethsemane  and  behold  his  agony,  and  render  the  sympa- 
thy of  chosen  friends.  Matt.  26  :  37  ;  Mark  14 :  33.  To  John  alone  Jesus  from 
the  cross  committed  the  care  of  his  mother  in  those  memorable  words :  "  Behold 
thy  mother!  Woman,  behold  thy  son!"  "And  from  that  hour  that  disciple 
took  her  to  his  own  home,"  doubtless  to  be  her  guardian  and  to  perform  all 
filial  duties  toward  her  while  she  lived,  John  19 :  26,  27.  If  at  that  very  hour 
John  bore  the  anguished  mother  to  his  home,  he  must  have  hastened  back  to 
the  scene  of  the  crucifixion,  for  he  calls  special  attention  to  the  fact  that  he  saw 
one  of  the  soldiers  pierce  the  side  of  Jesus  and  blood  and  water  issue  there- 
from, ch.  19  :  34,  35.  We  find  him  among  the  first  at  the  sepulchre  when  told 
of  the  resurrection,  and  again  returning  to  his  home,  as  if  to  await  full  confirm- 

1* 


10  INTRODUCTORY  REMARKS. 

ation  of  what  he  already  believed  from  circumstantial  evidence  rather  than 
from  the  teaching  of  Scripture — namely,  that  Jesus  had  risen  from  the  dead, 
John  20  :  1-10.  The  confirmation  soon  came,  the  Lord  appearing  to  the  eleven 
before  the  close  of  the  day,  ch.  20 :  19,  20.  After  this,  when  on  the  shore  of 
the  Sea  of  Galilee,  there  occurs  another  and  last  recorded  instance  of  our  Lord's 
distinguished  regard  for  the  apostle,  the  language  used  seeming  to  indicate  for 
him  a  protracted  life  and  service,  ch.  21 :  20-23. 

In  the  book  of  Acts  John  is  not  brought  before  us  with  marked  prominence, 
and,  as  Alford  remarks,  "always  in  connection  with,  and  thrown  into  the  back- 
ground by,  Peter."  For  some  years  he  appears  to  have  remained  at  Jerusalem. 
He,  with  Peter,  was  sent  to  Samaria  to  visit  and  instruct  those  who  had  received 
the  word  of  God  under  the  preaching  of  Philip,  Acts  8 :  14.  He  returned  to 
Jerusalem,  and  was  there  at  the  time  of  the  Council  in  regard  to  circumcision, 
about  A.  D.  50,  Acts  15 : 1,  2;  compare  Gal.  2 :  9.  Henceforth,  the  historian 
being  silent  as  to  John's  subsequent  life,  we  have  to  resort  to  tradition,  which, 
however,  in  his  case  is  entitled  to  consideration,  if  not  to  our  fullest  credence. 

Polycrates  of  the  second  century  relates  that  John  died  in  Ephesus ;  and 
Irenaeus,  a  disciple  of  Polycarp,  who  was  himself  a  disciple  of  John,  relates 
that  John  lived  there  till  the  time  of  Trajan,  or  to  A.  D.  98.  But  neither  of 
them,  nor  any  other  writer,  states  at  what  time  he  came  there.  There  is 
plausibility  in  the  conjecture  of  Liicke  and  Neander  that  he  did  not  come  to 
Ephesus  till  after  the  death  of  Paul,  about  A.  D.  68,  and  then  in  order  to 
strengthen  the  disciples  in  the  faith  and  to  guard  them  against  certain  errors 
and  corruptions  which,  through  the  efforts  of  false  teachers,  had  found  their 
way  into  the  Asiatic  churches.  That  while  at  Ephesus  he  was  banished  to  the 
Isle  of  Patmos  there  is  no  reason  to  doubt,  but  the  time  cannot  be  determined. 
From  Patmos  he  returned  to  Ephesus,  at  what  date  is  not  known,  and  there, 
after  living  to  an  advanced  age — probably  till  he  was  nearly  a  hundred  years 
old — he  died  a  natural  death,  about  A.  D.  98.  The  many  legends  respecting 
his  sufferings  and  his  miraculous  deliverance  from  them,  such  as  his  being  cast 
into  a  caldron  of  burning  oil  and  coming  out  unhurt,  etc.,  are  wholly  untrust- 
worthy, and  therefore  not  deserving  of  consideration. 

TIME  AND  PLACE  OP  WRITING  THE  FOURTH  GOSPEL. 

'  According  to  the  testimony  of  ancient  writers,  this  Gospel  was  the  last  written 
of  the  four.  Irenaeus,  Clement,  and  Origen  are  explicit  on  this  point.  But 
there  is  no  way  of  determining  the  precise  date.  Professor  Plumptre  {Smith's 
Dictionary)  thinks  it  was  written  midway  between  A.  D.  62,  date  of  the  Epistle 
to  the  Ephesians,  and  A.  D.  95,  at  which  time,  according  to  Eusebius,  the 
apostle  was  banished  to  Patmos — that  is,  about  A.  D.  78.  Alford  also  inclines 
to  a  date  somewhere  between  A.  D.  70  and  A.  D.  85. 

As  to  the  place  where  it  was  written,  the  ancient  testimony  decidedly  pre- 
ponderates in  favor  of  Ephesus.   Irenaeus,  as  cited  by  Euseb.,  H.  E.,  ver.  8,  states 


INTEODUCTORY  REMARKS.  11 

that  John  published  his  Gospel  while  he  dwelt  in  Ephesus  of  Asia.  Jerome 
makes  the  same  statement.  This  is  confirmed  by  John's  explanations  of  Jew* 
ish  terms,  customs,  and  localities,  showing  that  he  wrote  at  a  distance  from 
Palestine,  after  the  destruction  of  Jerusalem  and  the  overthrow  of  Jewish 
polity  and  worship,  when  Gentile  believers  had  become  numerous.  Thus  he 
epeaks  of  "  the  feast  of  the  Jews "  (ch.  5:1;  6:4);  explains  that  the  Sea  of 
Galilee  is  the  Sea  of  Tiberias  (ch.  6:1);  says  that  rabbi  means  teacher,  and 
Messiah,  Christ,  ch.  1 :  38,  41 ;  and  relates  that  "  the  Jews  had  no  dealings  with 
the  Samaritans,"  ch.  4 :  9.  There  is  no  contradictory  testimony,  save  from  one 
or  two  anonymous  writers,  who  assert  that  the  apostle  wrote  his  Gospel  in  Pat- 
mos,  but  published  it  in  Ephesus.  But  as  they  furnish  no  proof  of  this  state- 
ment, and  as  it  is  evidently  inconsistent  with  the  apostle's  testimony  in  the 
Apocalypse  that  he  had  before  borne  record  of  the  word  of  God  (Rev.  1 :  2), 
we  may  regard  their  statements  as  wholly  unreliable. 

SOURCES   OP  THE  FOURTH   GOSPEL. 

John  had  been,  as  has  already  been  noticed,  the  bosom-friend  and  constant 
companion  of  our  Lord  throughout  his  ministry.  He  was  therefore  familiar 
with  his  discourses  and  deeds,  and  that  these  had  been  impressed  upon  his 
mind  with  great  power  the  Gospel  gives  clear  evidence.  It  is  not  necessary  to 
infer  that  he  must  at  once  have  committed  them  to  writing  in  order  to  keep 
them  in  memory,  for,  according  to  the  Lord's  promise  to  his  disciples,  when- 
ever his  words  should  be  needed  the  Paraclete,  the  Holy  Spirit,  would  bring 
all  things  whatsoever  he  had  said  unto  them  to  their  remembrance,  John  14  :  26. 
The  apostle  was,  therefore,  by  virtue  of  inspiration,  endowed  with  ability  to 
write  this  Gospel.  Knowing  this,  it  would  profit  us  nothing  to  inquire  whether 
he  might  not  have  drawn  some  of  his  materials  from  human  sources.  Lange 
suggests  that  as  Mary,  to  whom  he  sustained  the  relation  of  a  son,  lived  with 
him,  "this  little  family,  formed  under  the  cross,  could  have  had  no  more 
engaging  matter  of  conversation  than  the  memory  of  the  Lord,  and  that  we 
may  doubtless  ascribe  to  Mary  a  mental  share  in  the  gradual  formation  of  this 
siowly-maturing  Gospel."  It  would  indeed  be  unnatural  to  suppose  that  "  this 
little  family"  did  not  frequently  converse  together  about  the  sayings  and  doings 
of  the  Lord,  but  surely  it  is  only  a  pleasing  fancy  that  Mary  contributed  in 
any  way  to  the  formation  of  this  wonderful  Gospel ;  while  to  suppose  that  the 
apostle  was  under  the  necessity  of  depending  upon  any  uninspired  sources  for 
the  subject-matter  thereof  would  be  a  reflection  upon  his  inspiration. 

DESIGN  OP  THE  FOURTH  GOSPEL. 

The  opinion  is  widely  prevalent  that  John  wrote  his  Gospel  as  a  supplement 
to  the  other  three ;  in  other  words,  that  his  purpose  was  to  record  such  dis- 
courses of  the  Master,  and  present  such  aspects  of  his  person,  life,  and  teaching, 
as  the  other  evangelists  had  failed  to  present.     The  apostle  has  indeed  done 


12  1NTR0DLX'T(JKY   KEMARKS. 

this — has  given  to  the  world  a  more  spiritual  delineation  of  the  doctrine  and 
life  of  Christ  than  either  one  of  the  synoptic  Gospels — a  Gospel  that  is  nnique 
in  substance,  style,  and  scope.  If  Matthew  presents  him  as  King,  Mark  oa 
Servant  or  Migiity  Worker,  and  Luke  as  man,  John  presents  him  as  the  Son 
of  God.  John  was  doubtless  acquainted  with  the  other  Gospels.  He  writes 
as  one  who  supposes  his  readers  to  be  informed  of  the  chief  events  of  our 
Lord's  life.  Compare  chs.  1 :  32;  3  :  24;  11  :  2,  etc.  Two-thirds  of  his  Gospel 
is  new,  and  matter  found  elsewhere  is  given  with  important  additions  and  in  a 
new  light.  That  he  really  supplements  in  some  respects  is  one  thing — that  this 
was  his  object  in  writing  is  quite  another.  But  tliat  this  Gospel  is  supple- 
mentary in  the  sense  of  its  supplying  deficiencies  or  of  meeting  failures  in  the 
other  three,  or  that  the  apostle  wrote  at  the  instigation  of  others  in  order  to 
provide  for  these  alleged  deficiencies, — of  this  there  is  no  evidence  whatever. 
Certain  ancient  writers,  as  Clement  of  Alexandria,  Jerome,  etc.,  are  cited  in 
support  of  the  opinion  that  John  wrote  with  such  intent;  but  they,  as  Alford 
says,  "  appeal  to  no  historical  or  traditional  fact  as  the  ground  of  their  own 
statements."  The  opinion  ought,  therefore,  to  be  dismissed  as  a  mere  legend, 
the  whole  scope  of  the  Gospel  showing  that  the  writer  was  conti-olled  by  the  pro- 
founder  purpose  of  setting  forth,  as  has  just  been  stated,  the  Godhead  of  our 
Lord  Jesus  Christ,  and  thus  grounding  and  confirming  the  faith  of  Christians. 
In  proof  of  this  we  have,  first,  the  formal  statement  of  the  writer  in  eh. 
20 :  31  :  "  These  are  written,  that  ye  might  believe  that  Jesus  is  the  Christ, 
the  Son  of  God ;  and  that  believing  ye  might  have  life  through  his  name.'' 
Thus  was  it  intended  for  Christian  readers,  to  establish  them  in  the  funda- 
mental truths  of  the  gospel,  and  to  set  forth  Jesus  as  the  Christ,  the  eternal 
Son  of  God,  in  all  his  ofiices  and  relations  to  the  believer.  And,  secondly, 
the  subject-matter  of  the  Gospel,  between  which  and  this  statement  there  ia 
throughout  entire  agreement.  To  present  Christ  as  the  Son  of  God,  his  equality 
with  the  Father,  his  divine,  essential,  inherent  character, — this  is  the  thought 
ever  before  the  writer.  And  this  he  does,  not,  as  do  the  synoptic  writers,  by 
narrating  the  acts  and  deeds  of  our  Lord,  but  rather  by  recording  his  discourses 
on  different  occasions,  his  profound  utterances  respecting  his  person,  and  his 
itrue  relation  to  the  Father.  Everywhere  he  is  the  Word  of  God,  the  Life  and 
Light  of  men,  the  Only-Begotten  Son  in  the  bosom  of  the  Father,  the  Way 
and  the  Truth  and  the  Life,  the  Resurrection  and  the  Life,  the  Bread  of  Life,  the 
Living  Water,  the  Door,  the  Good  Shepherd,  etc.  These  terms  and  expressions 
convey  nothing  less  than  the  thought  that  creative  and  sustaining  power  resides 
in  him — that  he  is  the  Source  of  life,  the  Quickener  of  the  dead,  and  the 
Fountain  of  all  comfort  and  refreshing  to  the  soul.  And  thus  they  harmonize 
with  the  declaration  that  "the  Word,"  or  Logos,  "was  God,"  that  "all  things 
were  made  by  him,  and  without  him  was  not  any  thing  made  that  was  made," 
while  at  the  same  time  they  indicate  the  distinctive  character  of  this  Gospel,  its 
marked  individuality  in  contrast  with  the  synoptic  Gospels. 


INTKODUCTORY  REMARKS.  13 

To  the  objection  that  the  Jesus  of  the  fourth  Gospel  is  entirely  different  from 
the  Jesus  of  the  other  Gospels,  Dr.  A.  P.  Peabody  has  well  answered  as  follows: 

"  So  far,  however,  is  this  from  being  the  case  that  the  most  we  can  say  is  that 
he  is  all  of  their  Jesus,  and  more.  The  human  traits  are  the  same  in  the  four. 
The  narrative,  so  far  as  it  is  parallel,  is  coincident,  the  only  difference  being 
that  the  fourth  Gospel  bears  the  marks  of  a  closer  intimacy,  a  more  realizing 
sympathy,  with  its  subject,  as  must  have  been  the  case  if  the  author  held  that 
peculiar  relation  of  Christ's  confidential  friend  in  which  he  professes  to  stand. 
But  is  Jesus  even  more  or  greater  in  the  fourth  Gospel  than  in  the  other  three  ? 
Have  we  not  in  them  intimations  of  all  that  is  more  fully  developed  in  the 
fourth?  As  regards  outward  incident,  the  raising  of  Lazarus  seems  to  us 
unique,  from  the  intense  vividness  and  lifelikeness  of  the  narrative.  But  can 
it  have  presented  a  grander  spectacle,  or  implied  a  more  godlike  sympathy  or 
a  more  sovereign  power  in  the  Conqueror  of  death,  than  the  scene  at  the  gate 
of  Nain,  when  Jesus  meets  the  funeral  procession,  sees  the  widow  in  her  deso- 
late agony  following  her  only  son  to  the  grave,  arrests  the  bier,  raises  the  life- 
less form,  and  gives  the  youth  to  his  mother's  embrace,  while  for  the  wild  wail 
of  the  mourners  rises  the  glad  shout,  'God  hath  visited  and  redeemed  his 
people '  ?  Then  as  to  the  alleged  peculiarities  in  John's  representations  of  the 
exalted  personality  of  Jesus,  are  they  peculiar  to  him  ?  Have  we  not  as  full 
and  emphatic,  though  generally  less  detailed,  indications  of  them  in  the 
synoptics?  Nay,  one  of  the  loftiest  of  these  representations  is  drawn  out  by 
Matthew  with  an  amplitude  far  transcending  that  of  the  fourth  Gospel.  In 
the  latter  Jesus  repeatedly  speaks  of  himself  as  the  Judge  of  the  world.  But 
what  are  these  dogmatic  statements  compared  with  the  discourse  recorded 
by  Matthew,  in  which  the  Son  of  man  sits  on  the  throne  of  his  glory,  and  all 
nations  are  gathered  before  him,  and  divided  as  a  shepherd  divides  the  sheep 
from  the  goats,  the  sheep  on  his  right  hand,  the  goats  on  his  left?  What  higher 
claims  does  Jesus  make  for  himself  in  the  fourth  Gospel  than  when  he  says, 
'  All  things  are  delivered  unto  me  of  my  Father ;'  '  All  power  is  given  unto  me 
in  heaven  and  on  earth  ;'  *  Hereafter  shall  ye  see  the  Son  of  man  sitting  on  the 
right  hand  of  power,  and  coming  in  the  clouds  of  heaven  ;'  '  Lo,  I  am  with  you 
alway,  unto  the  end  of  the  world'  ?  Nor  is  the  promise  of  the  Holy  "Spirit, 
which  fills  so  large  a  space  in  the  fourth  Gospel,  wanting  in  the  synoptics : 
*  Take  no  thought  how  or  what  ye  shall  speak ;  for  it  shall  be  given  you  in  the 
same  hour  what  ye  shall  speak;  for  it  is  not  ye  that  speak,  but  the  Spirit  of 
your  Father  that  speaketh  in  you ;'  and  again,  *  Tarry  ye  in  the  city  of  Jeru- 
salem until  ye  be  endued  with  power  from  on  high.' " — Christianity  and  Scierice, 
pp.  85-87. 

Evidence  at  any  length  of  the  distinctive  character  of  the  fourth  Gospel 

cannot  here  be  given,  except  in  so  far  as  it  bears  upon  the  question  of  design. 

Notice  the  manner  in  which  the  apostle  introduces  his  Gospel  to  the  world,  the 

first  sentence  reminding  us  of  the  first  verse  of  Genesis  announcing  the  creation 

2 


14  INTRODUCTORY  REMARKS. 

of  the  heavens  and  the  earth:  "In  the  beginning,"  before  the  foundation  of  the 
world,  in  the  depths  of  eternity  past,  "  was  the  Word  (the  Logos),  and  the  Word 
was  with  God,  and  the  Word  was  God."  How  different  this  from  the  manner 
in  which  the  synoptists  begin  their  Gospels!  Then,  looking  at  the  whole 
preface  covering  the  first  fourteen  verses,  what  profound  thought  lies  wrapped 
up  in  it!  This  Divine  Logos,  who  is  eternal  with  God  and  of  his  essence,  is 
the  Maker  of  all  things,  the  Source  of  life  and  light,  and  therefore  the  Life  and 
Light  in  himself.  This  Light  dwells  in  darkness,  but  the  darkness  compre- 
hends it  not.  He  is  in  the  world  made  by  him,  but  the  world  knows  him  not. 
He  is  made  flesh  and  dwells  among  men,  yet  is  he  in  the  bosom  of  the  Father. 
His  humanity  is  perfect,  yet  his  equally  perfect  Deity  manifests  itself  to  his 
"chosen,"  who  behold  his  glory,  the  glory  as  of  the  only-begotten  of  the  Father 
fiill  of  grace  and  truth,  and  who  receive  of  the  infinite  fulness  dwelling  in 
him,  and  grace  for  grace.  '*  The  theme  is  the  eternal  Logos  or  personal  Word 
that  was  with  God  and  of  divine  essence  from  the  beginning  of  beginnings,  and 
at  last  became  incarnate  for  the  salvation  of  the  world.  The  leading  ideas  are 
life  and  light,  grace  and  truth,  as  emanating  from  and  centring  in  the  Logos. 
Starting  with  the  divine  genealogy,  or  eternal  divinity,  of  Christ,  the  evan- 
gelist presents,  in  a  few  bold  outlines,  the  progress  of  revelation  from  the 
creation  to  the  incarnation,  a  sort  of  miniature  photograph  of  the  history  of 
preparation  for  Christ's  coming  in  the  flesh,  and  states  the  impression  which 
his  workings  and  personal  appearance  made  upon  the  unbelieving  world  and 
the  believing  disciples."  [Dr.  Schaff,  in  Lange  on  John,  p.  51.]  If,  now,  the 
whole  structure  of  the  Gospel  that  follows  be  examined,  it  will  be  seen  that  the 
same  underlying  thought,  the  divinity  of  Christ,  pervades  it  throughout.  It  is 
truly  the  divine  Gospel,  the  apt  and  expressive  symbol  of  which  is  the  eagle 
soaring  aloft  and  gazing  heavenward. 

It  has  been  thought  that  the  evangelist  had  also  in  view  the  errors  of 
Cerinthus,  of  the  Gnostics,  of  the  Ebionites,  etc.,  and  that  his  object  in  writing 
this  Gospel  was  to  show  their  falsity.  It  would,  perhaps,  be  rash  to  assert  that 
these  errors  were  not  in  his  mind.  Certain  it  is  that  the  subject-matter  of  this 
Gospel  bears  against  and  utterly  refutes  them,  and,  as  well,  the  heresies  of  oui 
own  time.  What  a  deadly  blow  it  gives  to  the  theories  and  speculations  of  the 
humanitarians  of  this  and  every  age  I  If  life  is  only  in  Christ,  if  we  partake 
of  this  life  only  by  virtue  of  a  personal  belief  in  him,  an  eating  of  his  flesh 
and  drinking  of  his  blood,  how  vain  are  the  hopes  of  all  who  look  for  salvation 
by  virtue  of  an  inherent  or  acquired  righteousness  I  "  Thus  we  see  the  striking 
agreement  between  the  writings  of  John  and  Paul,  to  say  nothing  of  other  New 
Testament  writers.  For  instance,  'righteousness'  is  the  form  of  expression 
peculiar  to  the  first  Epistle.  But  where  Paul  says,  '  The  righteousness  of  God 
without  the  law  was  manifested'  (Rom.  3:21),  John,  still  in  character,  says, 
'The  life  was  manifested.'  (1  John  1:2;  compare  John  1  :  4.)  Where  Paul 
comes  to  '  declare  God's  righteousness,  that  he  might  be  just  and  yet  a  justifier ' 


INTRODUCTORY   REMARKS.  l5 

(Bom.  3 :  26),  John  comes  to  'bear  witness,  and  show  unto  you  that  eternal  life, 
which  was  with  the  Father,  and  was  manifested  to  us.'  (1  John  1:2;  compare 
John  3  :  36,  etc.)"— Jukes. 

PECULIAKITIES  OF  THE  FOURTH  GOSPEL. 

The  limits  assigned  to  this  Introduction  forbid  more  than  a  brief  and  im- 
perfect consideration  of  this  subject. 

1.  As  to  its  style.  It  is  characterized  by  great  minuteness  of  description, 
clearness  of  expression,  and  a  charming  simplicity.  "It  is  artless  and  col- 
loquial. The  language  is  Hellenistic,  but  the  thought  Hebraistic." — Elmcott. 
The  Gospel  is  also  noted  for  its  small  vocabulary,  no  book  of  equal  size  in  the 
New  Testament  making  use  of  so  few  words.  At  times  it  exhibits  a  peculiar 
use  of  tenses,  but  there  is  no  evidence  that  John  uses  one  tense  for  another. 
In  every  instance  the  careful  student  will  discover  that  the  tense  was  selected 
for  a  definite  and  fitting  purpose. 

2.  Its  matter  is  so  profound  that  no  human  mind  has  ever  sounded  its  depths. 
Devout  scholars  in  every  age  have  dug  into  this  mine  of  truth  and  brought 
forth  much  precious  ore,  but  they  have  confessed,  as  all  who  follow  them  must  con- 
fess, that  there  are  riches  lying  deeper  down  than  any  mortal  can  reach.  "  John 
excels,"  says  Jerome,  "  in  the  depth  of  divine  mysteries."  "  No  writing  com- 
bines greater  simplicity  with  more  profound  depths.  At  first  all  seems  clear  in 
the  childlike  language  which  is  so  often  the  chosen  vehicle  of  the  tniasures 
of  Eastern  meditation ;  and  then  again  the  utmost  subtlety  of  Western  thought 
is  found  to  lie  under  abrupt  and  apparently  fragmentary  utterances.  St.  John 
wrote  the  Gospel  of  the  world,  resolving  reason  into  intuition  and  faith  into 
sight." — B.  Foss  Westcott. 

3.  This  Gospel,  as  compared  with  the  synoptic  Gospels,  is  remarkable  for  its 
omissions.  We  have  no  account  of  the  earthly  parentage  and  birth  of  Christ, 
of  his  lying  in  a  manger,  of  his  circumcision,  of  the  flight  of  his  parents  to 
Egypt  and  their  return,  of  his  baptism  and  introduction  into  the  ministry. 
It  contains  but  few  allusions  to  John  the  Baptist,  and  these  relate  chiefly  to  the 
fact  of  his  baptizing  in  Enon,  to  the  testimony  he  bore  to  Christ  as  the  Lamb 
of  God,  to  himself  as  the  friend  of  the  Bridegroom,  and  to  the  "joy "  felt  b} 
him  in  decreasing  while  Christ  increases,  chs.  1  and  3.  It  is  silent  as  to  our 
Lord's  transfiguration  on  the  holy  mount,  his  apprehensions  of  the  cross,  and 
his  sufierings  of  soul  in  Gethsemane,  not  even  an  allusion  being  made  to  the 
agony  and  bloody  sweat.  When  he  is  apprehended  we  see  no  manifestation 
of  bodily  weakness  or  of  inward  sorrow,  but  only  of  power,  before  which  his 
adversaries  fall  prostrate  and  they  are  made  willing  to  let  his  disciples  go 
unharmed.  At  his  trial,  on  his  way  to  Calvary,  and  when  suspended  on  the 
cross  we  mark  the  absence  of  any  expression  of  human  sympathy.  There  is 
no  warning  of  Pilate  by  his  troubled  wife.  No  daughters  of  Israel  bewail  his 
gad  fate.    There  is  no  confession  from  a  dying  malefactor,  "  This  man  hath 


16  INTEODUCTORY   REMARKS. 

done  nothing  amiss;"  no  admission  from  a  Roman  centurion,  "Truly,  this  was 
the  Son  of  God."  We  read  of  no  rending  rocks,  of  no  quaking  earth,  of  no 
darkness  covering  the  land.  No  voice  comes  from  the  cross,  "  My  God !  my 
God !  why  hast  thou  forsaken  me  ?"  And,  last  of  all,  he  omits  the  ascension. 
We  can  account  for  these  omissions  only  on  the  ground  that  the  evangelist  is 
portraying  neither  the  King,  nor  the  Servant,  nor  the  Son  of  man,  but  the 
Divine  Man,  the  Son  of  God,  who,  as  such,  needs  no  human  sympathy,  no 
testimony  from  man,  no  ministry  of  angels,  no  help  or  sympathy  from  Nature. 
"All  this,"  as  Jukes  remarks,  "could  have  no  place  in  the  laying  dowri  of  his 
life  by  the  Eternal  Son.  Even  in  dying  he  need  not  'commend'  himself  to 
God  (Luke  23:46).  He  said,  'It  is  finished,'  and  he  bowed  his  head  and 
gave  up  his  spirit,  ch.  19  :  30.  '  It  is  finished '  seals  with  a  sufficient  witness 
the  full  accomplishment  of  his  own  perfect  work." 

4.  This  Gospel  is  remarkable  for  its  additions  as  well  as  for  its  omissions, 
While  it  records  but  eight  miracles,  only  two  of  which  are  in  the  other  Gospels, 
and  there  is  not  a  parable  in  it — the  G-ood  Shepherd  being  an  allegory — it  relates 
lengthy  conversational  discourses  by  our  Lord  to  the  Jews  which  are  not  even 
adverted  to  by  the  synoptists,  yet  contributing  to  the  general  design  of  setting 
forth  the  divine  nature  of  Christ.  While  only  touching  upon  our  Lord's  Gali- 
lean ministry,  he  brings  to  view  his  early  Judsean  ministry,  and  his  later 
teaching  and  contact  with  the  Jews  at  Jerusalem,  showing  how  he  met  their 
unbelief  and  how  their  opposition  was  brought  to  its  height.  Moreover,  we 
have  a  valedictory  discourse,  addressed  by  our  Lord  to  his  disciples  (chs.  xiv.- 
xvi.),  which  teaches,  among  other  things,  the  oneness  between  himself  and  his 
people,  his  unchangeable  love  for  them,  the  office  of  the  Paraclete  or  Comforter, 
the  expediency  of  his  return  to  the  Father,  and  the  promise  of  his  coming 
again  to  receive  them  unto  himself;  and,  most  wonderful  of  all,  the  intercessory 
prayer  in  the  seventeenth  chapter,  which  reads  as  if  it  might  have  been  oflered 
in  heaven,  and  is  too  rich  and  profound  in  thought  to  admit  of  any  adequate 
exposition.  Space  will  not  admit  further  allusion  to  matter  peculiar  to  this 
Gospel.  Enough  has  been  said  to  show  that  it  is  emphatically  the  divine 
Gospel,  that  it  was  written  for  Christians  of  all  time,  that  in  a  peculiar  sense 
it  is  supplementary  to  all  time,  meeting  the  error  and  scepticism  of  every  age 
concerning  the  person  and  work  of  Christ  and  the  relation  he  sustains  to  God 
and  his  people. 

The  following  glowing  words  from  Rev.  Dr.  A.  P.  Peabody  are  appropriate 
here: 

"  This  Gospel  is  the  most  remarkable  book  in  the  world There  is  in 

all  hiiman  literature  no  narrative  which  so  blends  majesty  and  tenderness,  sub- 
limity and  pathos,  as  that  of  the  raising  of  Lazarus.  The  discourses  ascribed 
to  Jesus  in  controversy  with  his  Jewish  adversaries  manifest  as  much  dialectic 
fkill  as  moral  energy,  and  are  on  a  level,  both  in  their  intellectual  ^nd  their 


INTEODUCTORY  REMARKS.  17 

gpiritual  aspects,  with  the  highest  Messianic  conceptions  of  the  Christian 
Church.  The  communings  and  intercessions  at  the  paschal  table  are  an  unex- 
hausted treasury  of  holy  thought  and  heavenward  aspiration,  the  loss  of  which 
would  bereave  Christendom  more  sorely  than  the  extinction  of  all  that  has 
been  written  in  a  similar  vein  for  the  last  seventeen  centuries,  and  especially 
would  rob  the  dying,  and  those  who  survive  them  in  sorrow,  of  peace,  conso- 
lation, and  hope,  which  not  even  the  glowing  words  of  hallowed  genius  and 
poetry  to  which  they  have  given  tone  and  spirit  could  begin  to  replace.  Even 
in  the  working  up  of  materials  common  to  the  four  there  is,  if  you  will  pardon 
the  word  for  the  thought,  an  interiomess,  a  vividness  of  realization,  not  mani- 
fested by  the  synoptics ;  in  fine,  that  closest  approach  of  biography  to  auto- 
biography which  occurs  only  when  the  biographer  and  his  subject  are  associ- 
ated by  a  spiritual  twinship,  in  which  the  author  of  the  fourth  Gospel  may  be 
contrasted  rather  than  compared  with  the  other  evangelists.  As  a  single 
instance  out  of  several  which  might  be  selected,  I  will  refer  you  to  the  narra- 
tives of  our  Saviour's  resurrection The  spirit  of  the  risen  Jesus  so 

throbs  in  every  trait  of  the  successive  acts  of  that  sublime  drama  as  portrayed 
in  the  fourth  Gospel  that  the  sacred  volume  contains  no  words  more  con- 
genial than  the  very  words  of  that  narrative  with  the  moment  when  kindred 
are  gathered  for  the  last  time  around  the  lifeless  body  from  which  the  soul  has 
passed  on  to  its  Redeemer." — {Christianity  and  Science,  pp.  80-82. 

ARRANGEMENT  AND  ANALYSIS. 

In  carrying  out  his  great  design  John  makes  a  selection  from  the  materials 
he  possessed,  ch.  20 :  30 ;  21 :  25,  He  evidently  follows  the  order  of  time,  but 
the  Gospel  may  also  be  arranged  as  follows : 

i.  The  Introduction,  displaying  the  glory  of  the  Son  of  God,  ch.  1 : 1-14. 
ii.  Some  events  connected  with  his  public  life  manifesting  this  glory,  ch.  1 :  15- 

12 :  50. 
iii.  Events  preparatory  to  and  connected  with  his  death,  further  showing  fortli 

his  glory,  ch.  13  : 1-19  :  42. 
iv.  His  resurrection  and  several  appearances  to  his  disciples,  manifesting  the 
power  and  glory  of  his  risen  life,  and  thereby  confirming  and  completing 
their  faith,  ch.  20  : 1 ;  21  :  25. 
The  Gospel  may  also  be  analyzed  as  follows : 
i.  The  Prologue  or  Introduction,  ch.  1 :  1-14. 

1.  The  Word  in  his  essential  nature,  as  Maker  of  all  things,  and  the 

Source  of  life — the  Light  of  men,  vers,  1-9. 

2.  John's  witness  of  the  true  Light,  vers.  6-8. 

3.  The  fact  and  purpose  of  the  incarnation,  vers.  10-14. 

ii.  The  proofs  of  the  divine  mission  and  ministry  of  the  Incarnate  Word,  ch. 
1 :  15-ch.  11 :  46. 
1.  The  testimony  of  John  the  Baptist — 


18  INTRODUCTORY   REMARKS. 

(1.)  To  the  pre-eminence  of  Jesus,  vers.  15-28. 
(2.)  To  Jesus  as  the  Lamb  of  God,  vers.  29,  36. 
(3.)  To  the  descent  of  the  Spirit  upon  Jesus,  ver.  32. 

2.  The  power  of  Jesus  to  detach  the  human  heart  from   the  world  and 

attach  it  to  himself,  as  evinced  in  the  call  of  his  disciples,  vers.  37-46. 

3.  His  omniscience,  ver.  48. 

4.  "The  series  of  glories  to   be   unfolded  in  his  Person   and  Work" 

(Alford),  vers.  50,  51. 

5.  The  miracle  of  turning  water  into  wine,  ch.  2  :  1-11. 

6.  His  authority  and  power  as  Teacher : 

(1.)  He  expels  the  traders  from  the  temple,  ch.  2 :  13-17. 

(2.)  Declares  his  power  to  raise  up  the  temple  of  his  body,  vers.  18-22. 

(3.)  Expounds  the  new  birth.     Its  connection  with  him  as  the  Antitype 

of  the  serpent  lifted  up  in  the  wilderness.  The  cross  the  evidence 

of  God's  infinite  love,  ch.  3  : 1-17. 
(4.)  Explains  why  man  is  under  condemnation,  vers.  18-21. 
(5.)  Before  him  the  greatest  of  the  prophets  must  wane,  according  to 

the  Baptist's  last  testimony,  vers.  22-30. 
(6.)  He  is  above  all,  and  all  things  are  given  into  his  hands  by  the 

Father,  vers.  31-37. 
(7.)  He  is  the  source  of  living  water,  ch.  4 : 1-15. 
(8.)  He  discerns  the  hidden  life  and  gocial  relations  of  the  Samaritan 

woman,  and  expounds  the  character  of  true  worship,  vers.  16-26. 

(9.)  His  self-consuming  zeal  in  doing  the  will  of  his  Father,  vers.  31-38. 

(10.)  At  Cana  he  heals  the  nobleman's  son  at  Capernaum,  vers.  43-54. 

7.  His  replies  to  the  cavillings  of  the  Jews,  and  his  mighty  works,  chs. 

5-11.    Further  proofs: 
(1.)  Heals  the  impotent  man,  ch.  5  : 1-16. 
(2.)  The  Mighty  Quickener,  vers.  17-29. 
(3.)  Has  authority  to  execute  judgment,  ver.  22. 

(4.)  Witness  borne  to  him  by  John  the  Baptist,  by  his  own  works,  and 
I  by  the  Scriptures,  vers.  30-47. 

(6.)  He  feeds  the  multitudes  and  declares  himself  to  be  the  Bread  of 

Life,  ch.  6 : 1-58. 
(6.)  He  walks  on  the  sea,  vers.  15-21. 
(7.)  He  reveals  the  true  character  of  Judas,  vers.  70,  71. 
(8.)  He  vindicates  his  divine  mission  and  again  proclaims  himself  the 

source  of  living  water,  ch.  7. 
(9.)  By  his  teaching  he  appals  the  officers  who  had  been  sent  to  take 
him,  ch.  7  :  43-53. 
(10.)  He  is  the  Light  of  the  world,  the  Guide  to  truth,  ch.  8. 
(11.)  Heals  the  man  born  blind,  ch.  9. 
(12.)  He  is  the  Door  of  the  sheep,  the  Good  Shepherd,  ch.  10  : 1-21, 


INTRODUCTORY   REMARKS.  19 

(13.)  He  teaches  his  oneness  with  the  Father,  vers.  22-42. 
(14.)  He  raises  Lazarus  ;  "  the  Resurrection  and  the  Life,"  ch.  11 : 1-46 
iii.  Signs  that  his  ministry  draws  to  an  end,  chs.  12,  13. 

1.  The  anointing,  12  : 1-9. 

2.  Increasing  anger  and  plottings  of  the  Jews,  vers.  10,  11, 19. 

3.  The  triumphal  entry  into  Jerusalem,  vers.  12-16. 

4.  The  corn  of  wheat  falling  into  the  ground,  vers.  20-26. 

5.  Jesus,  troubled  in  soul,  prays  to  the  Father,  vers.  27-30. 

6.  Announces  the  speedy  casting  out  of  the  prince  of  this  world ;  his  lift- 

ing up  and  drawing  all  men  unto  him,  vers.  31-33. 

7.  The  light  is  with  the  people  "  yet  a  little  while,"  vers.  34-36. 

8.  Judicial  blindness  of  unbelievers,  vers.  37-42. 

9.  Jesus  washes  his  disciples'  feet,  ch.  13  : 1-17. 

10.  He  announces  by  sign  his  betrayer,  vers.  18-30. 

11.  He  exhorts  his  disciples  to  love  one  another,  and  warns  Peter,  vers. 

31-38. 
iv.  The  valedictory  address  to  his  disciples,  chs.  14-16. 
V.  The  intercessory  prayer,  ch.  17. 
vi.  The  closing  scenes,  chs.  18,  19. 

1.  The  betrayal  and  the  binding,  18  : 1-12. 

2.  Before  Annas  and  Caiaphas,  vers.  15-24. 

3.  Peter's  denial,  vers.  25-27. 

4.  Before  Pilate,  ver.  28. 

(1.)  The  accusation,  ver.  30. 
(2.)  The  kingship  and  the  kingdom,  vers.  33-37. 
(3.)  What  is  truth  ?  ver.  38. 

(4.)  The  scourging  and  the  surrender  of  Jesus  to  be  crucified,  ch. 
19 : 1-16. 

5.  The  crucifixion,  vers.  17-37. 

(1.)  The  title  on  the  cross,  ver.  19. 

(2.)  The  parting  of  the  garments,  vers.  23,  24. 

(3.)  The  saying  of  Jesus  to  his  mother  and  "the  disciple  whom  he 

loved,"  vers.  26,  27. 
(4.)  The  thirst,  vers.  28,  29. 
(5.)  "  It  is  finished,"  ver.  30. 
(6.)  The  death,  ver.  30. 
(7.)  The  burial,  vers.  38-42. 
rii.  The  Resurrection,  or  the  New  Life,  ch.  20 : 1-29. 

1.  His  appearances  to  Mary  Magdalene  and  his  disciples,  vers.  11-20. 

2.  The  impartation  of  the  Holy  Spirit,  vers.  21,  22. 

3.  The  blessing,  vers.  24-29. 

4.  Conclusion :  the  design  of  this  Gospel,  vers.  30,  31. 


20  INTRODUCTORY   REMARKS. 

vl'n.  The  epilogue,  ch.  21. 

1.  The  draught  of  fishes,  "  the  sign  of  the  future"  (Westcott),  vers.  1-11 

2.  The  thrice-repeated  question  put  to  Simon,  vers.  15-17. 

3.  Simon  Peter's  manner  of  death  foretold,  vers.  18,  19. 

4.  Saying  regarding  the  beloved  disciple  and  the  "  report,"  vers.  21-23. 

5.  The  conclusion,  vers.  24,  25. 

NOTE  TO  THE  REVISED  EDITION. 

The  discoveries  and  investigation  of  recent  years  have  brought  to  light 
much  to  confirm  the  general  belief  of  centuries  that  the  Apostle  John  wrote 
the  fourth  Gospel,  and  nothing  against  it.  The  date  of  the  martyrdom  of 
Polycarp  has  been  pushed  back  ten  years  to  A.  D.  155.  As  he  was  eighty-six 
years  old  at  his  death,  he  was  born  in  A.  D.  69.  He  had  thus  abundant  time 
and  opportunity  to  be  a  hearer  and  disciple  of  the  Apostle  John,  according 
to  Irenseus,  of  Lyons,  who  had  been  a  disciple  of  Polycarp.  John  died  about 
A.  D.  100,  and  it  is  now  generally  admitted  that  Polycarp  made  use  of  the 
first  Epistle  of  John,  which  cannot  well  be  separated  from  his  Gospel,  whether 
considered  in  respect  to  its  style  or  its  doctrine. 

The  "  Diatessaron,"  a  Harmony  of  the  four  Gospels,  by  Tatian,  has  re- 
cently been  discovered,  in  which  we  find  the  fourth  Gospel  with  the  three 
others.  Now  Tatian  was  born  A.  D.  110-120,  and  died  about  170.  He  was 
the  pupil  of  Justin  Martyr.  Now  the  Gospels  of  Tatian' s  Harmony  appear 
to  have  been  those  of  Justin.  And  so  through  Tatian  and  Justin  we  learn 
that  the  four  Gospels,  as  we  now  have  them,  were  generally  known  among 
Christians  as  early  as  A.  D.  140-150.  Papias,  of  Hierapolis,  born  about 
A.  D.  70,  w'as,  according  to  Irenseus,  a  "  hearer  of  John  and  a  companion  of 
Polycarp,"  and  in  common  with  the  latter  made  use  of  the  first  Epistle  of 
John,  which  presupposes  the  fourth  Gospel.  Indeed  it  is  evident  that  the 
views  of  Papias  were  formed  under  the  influence  of  John's  Gospel. 

To  these  must  be  added  the  recently  discovered  fragment  of  the  "Gospel 
of  St.  Peter,"  which  bears  testimony  that  the  four  Gospels,  including  that  of 
John,  were  generally  accepted  and  circulated  early  in  the  second  century. 
Since  time  is  required  for  such  works  to  get  into  circulation  and  gain  accept- 
ance, we  very  naturally  put  back  the  date  of  this  Gospel  to  the  latter  part  of 
the  first  century. 


SYNOPTICAL  VIEW  OF  THE  FOUR  GOSPELS. 


The  chronology  of  the  Gospels  is  in  many  respects  nndetermined.  The  dura- 
tion of  Christ's  ministry  is  much  disputed.  It  continued  at  least  two  and  one 
half  years ;  for  John  in  his  Gospel  mentions  three  Passovers,  John  2  :  13 ;  6:4; 
13  :  1.  If  the  feast  (or  "a  feast  of  the  Jews")  mentioned  in  John  5  :  1  be  also  re- 
garded as  a  Passover,  then  his  public  ministry  continued  about  three  years  and  a 
half.  But  if  the  feast  was  that  of  Purim  (Esther  9  :  26),  as  many  suppose,  occur- 
ring a  month  before  the  Passover  of  John  6  :  4,  then  must  we  assign  the  shorter 
terra  to  his  public  ministry.  Althougii  certainty  may  not  be  attained,  yet  the 
amount  of  labor  that  Jesus  performed,  and  the  time  required  for  his  throe  preach- 
ing tours  throughout  Galilee,  before  the  Passover  mentioned  in  John  6  :  4,  incline 
us  to  regard  the  feast  of  John  5  :  1  as  also  a  Passover.  In  accordance  with  this 
view  the  following  table  is  arranged,  and  the  probable  chronological  order  and 
harmony  given ;  but  where  either  is  quite  doubtful,  or  beset  witli  special  diffi- 
culty, the  Veferences  are  printed  in  heavy  type.  The  reasons  for  the  arrangement 
are  given  by  the  author  in  his  IIakmon  y  of  the  Gospels. 

I.    Events  conkected  with  the  Birth  and  Childhood  of  Jesus. 
A  period  of  about  thirteen  and  a  half  years,  from  b.c.  6  to  a.d.  8. 


BECT.                             SUBJECT. 

1.  Luke's  Preface 

MATT. 

MARK. 

LUKE. 

1:1-4 

3 V 23-38 
1:5-25 
1  :  26-38 

1  :  39-56 
1 :  57-80 

2"  1-7*' 
2:8-20 
2:21 
2 :  22-38 
2:39 

2  V  46" 

2 :  41-52 

JOHN. 

2.  John's  Introduction 

1 :  1-14 

3.  The  Genealogies 

1 : 1-17 

4.  Annunciation  of  John's  Birth 

5.  Annunciation  of  the  Birth  of  Jesua  ... 

6.  Mary  visits  Elizabeth 

7.  The  Birth  of  Joiin  the  Baptist 

8.  An  Angel  appears  to  Joseph 

iVi8-23 
1  :  24,  25 

9.  Birth  of  Jesus. 

10,  The  Visit  of  the  Shepherds 

11.  The  Circumcision 

12.  Presentation  in  the  Temple 

13.  Temporary  Return  to  Nazareth 

14.  Again  at  Bethlehem ;  Visit  of  the  Magi. 

15.  Flight  into  Egypt ;.. 

2Vi-i2' 

2 :  13-15 
2 :  16-18 
2:  19-23 

16.  Herod's  Massacre  of  the  Children 

17.  Return  and  Residence  at  Nazareth 

18.  Childhood  of  Jesus 

IL    Announcement  and  Inteoduction  of  Christ's  Public  Ministby. 
About  one  year,  from  the  spring  of  a.d.  26  to  that  of  a.d.  27. 


19.  The  Ministry  of  John  the  Baptist. 

20.  The  Baptism  of  Jesus 

21.  The  Temptation 

22.  Testimony  of  John  to  Jesus 


3 :  1-12 
3 :  13-17 
4 : 1-11 


1:1-8 
1  :9-ll 
1 :  12,  13 


3 : 1-18 
3 :  21-23 
4 : 1-13 


1:  15-34 


21 


22 


SYNOPTICAL  VIEW  OP   THE  GOSPEIA 


BKCT.  BtJBXBOT. 

23.  Jesus  gains  Disciplea ;  returns  to  Gali- 

lee  

24.  The  Marriage  at  Cana.  

25.  Visits  Capernaum 


LUKB. 


30WX. 

1:35-51 
2 : 1-11 
2:12 


m.   From  the  First  Passover  op  Christ's  Public  Ministry  until  thi 

Second. 
One  year,  from  April,  a.d.  27,  to  April,  a.d.  28, 


26. 

27. 
28. 
29. 
30. 
31. 
32. 
33. 
34. 
35. 
36. 
37. 
38. 
39. 
40. 

41. 
42. 
43. 
44. 
45. 


46. 

47. 
48. 
49. 
50. 
51. 
52. 
53. 
54. 
55. 
56. 
57. 
58. 
59. 
GO. 
61. 
62. 
6:3. 

64. 
G.\ 
66. 
67. 
68. 
69. 
70. 


At  the  Passover ;  the  Traders  expelled. 

Visit  of  Nicodemus 

Jesus  remains  in  Judea   

Further  Testimony  of  John  the  Baptist. 

John  Imprisoned 

Jesus  departs  for  Galilee 

Discourses  with  the  Woman  of  Sychar. 

Teaches  publicly  in  Galilee 

Heals  a  Nobleman's  Son 

Rejected  at  Nazareth 

Makes  Capernaum  his  Residence 

Four  called  as  Constant  Attendants. . . 
A  Demoniac  healed  In  the  Synagogue. . 

Heals  Peter's  Wife's  Mother 

First  Preaching  Tour  throughout  Gali- 
lee  

The  Miraculous  Draught  of  Fishes . . . 

Sermon  on  the  Mount 

A  Leper  healed 

Heals  a  Paralytia 

The  Call  of  Matthew 


13 

13-16 

18-23 


8 :  14-17 

4:23-25 

5Vi-7V29 
8:1-4 
9:2-8 
9:9 


1:14 
iVi4,'i*5 


1: 16-20 
1 :  21-38 
1:29-^ 

1:35-39 


1:40-45 

2 : 1-12 

2 :  13, 14 


3 :  19,  20 
4:  14 

4Vi4,'l5 

4*:' 16^ 
4:31 


31-37 
38-41 

42-44 
1-11 

17-26 


5:27,28 

rV.    From  the  Second  Passover  until  the  Third. 
From  April,  a.D.  28,  to  April,  a.d.  20. 


At  the  Passover ;  Heals  the  Impotent 
Man 

Plucking  the  Ears  of  Grain 

Healing  the  Withered  Hand 

Withdraws  to  the  Sea  of  Galilee 

The  Twelve  Apostles  chosen 

The  Sermon  in  the  Plain 

Healing  of  the  Centurion's  Servant... 

Raises  a  Widow's  Son  at  Nain 

John's  Message  to  Jesus 

Upbraiding  the  Cities  of  Galilee 

Anointed  by  a  Penitent  Woman 

Second  Circuit  of  Galilee  

A  Blind  and  Dumb  Demoniac  healed. . 

A  Sign  demanded  of  Jesus 

Christ's  Mother  and  Brethren 

Parable  of  the  Sower 

Other  Parables  spoken  to  the  Multitude 

Wheat  and  Tares  explained ;  and 
other  Parables  to  the  Disciples... . 

The  Tempest  stilled 

The  Two  Demoniacs  of  Gadara 

Matthew's  Fea.st 

Di.seourse  on  Fasting 

Jairus's  Daughter  ;  the  Bloody  Issue 

Healing  of  the  Blind  and  Dumb.... 

Second  Rejection  at  Nazareth 


12 :  1-8 
12 :  9-14 
12 :  15-21 


8:&-13 


11 : 2-19 
11:20-30 


12:23-37 
12:38-45 
12:46-50 
13 :  1-23 
13:24-35 

13:36-53 
i :  18,  23-27 

8  :  38-9  : 1 

9  :  10-13 
9  :  14-17 
9 : 18-26 
9  :  27-34 
13  :  54-58 


33-28 
1-6 
7-13 
13-19 


3 :  19-30 


31-35 

1-25 

26-34 


35-41 

1-31 

1.5-17 

: 18-22 

:  22-43 


6:  l-G 


6:1-5 
6:6-11 


13-16 

17-49 

1-10 

11-17 

18-35 


36-50 
1-3 


19-31 
4-18 


32-35 
26-40 
:  29-32 
:  33-39 
:  41-56 


2:13-25 
3 : 1-21 
3:22-24 
3:25-36 

4:'i^" 
4:5^2 
4:43^46 
4:46-54 


5:1-47 


SYNOPTICAL  VIEW  OF    THE  GOSPELS. 


23 


BBCT.  SUBJECT. 

75.  Return  of  the  Twelve 

76.  Feeding  the  Five  Thousand. 

77.  Jesus  walks  on  the  Sea 

78.  Discourse  at  Capernaum — 


MATT. 

14 :  13-21 
14:22-36 


MARK. 

6 :  30,  31 
6:  32-44 
6:45-56 


LUKE. 

9:  10 

9 :  10-17 


JOHN. 

6: 1-14* 
6 :  15-21 
6 :  22-71 


V.   From  the  Third  Passover  until  the  ensuing  Feast  of  Tabernaclb^ 


Six  months,  from  April  to  October,  a.d.  29. 


79. 
80. 
81. 
82. 
83. 
84 
85. 
86. 
87. 
88. 
89. 
90. 
91. 
92. 
93. 
&4. 
95. 
96. 
97. 
98. 


Jesns  continues  in  Galilee 

Traditions  of  the  Elders 

The  Canaanitish  Woman 

Deaf  and  Dumb  Man,  etc.,  healed 

Feeds  the  Four  Thousand 

A  Sign  again  demanded 

The  Leaven  of  the  Pharisees 

Blind  Man  healed 

V isit  to  the  region  of  Ciesarea  Philippi . 

Jesus  foretells  his  Death , 

The  Transfi^iration 

Healing  the  Dumb  Demoniac 

Jesus  again  foretells  his  Death 

The  Sacred  Tribute 

Contention  among  the  Disciples 

Dealing  with  an  Oflfended  Brother,  etc, 

On  Forgiveness , 

Still  continues  in  Galilee    

Goes  to  the  Feast  of  Tabernacles , 

Concerning  following  Jeeus , 


15 :  1-20 
15 :  21-28 
15:29-31 

15  :  32-39 
15 :  39-16 : 4 

16  :  4-12 


16  :  13-20 

16  :  21-28 
17 :  1-13 

17  :  14-21 
17  :  22,  23 

17  :  24-27 

18  :  1-14 
18  :  15-20 
18  :  21-35 


8:  19-22 


1-23 

^-30 

31-37 

1-9 

10-12 

13-21 

22-26 

27-30 

31-9 :  1 

2-13 

14-29 

30-32 

33 

33-50 


18-21 
22-27 
28-36 
37-43 
43-45 


9:46-50 


9 :  51-56 
9  :  57-62 


7:1 


7:2-9 
7:10 


VI.  From  the  Feast  of  Tabernacles  till  Christ's  Arrival  at  Bethant, 
Six  Days  before  the  Fourth  Passover. 


Six  months,  less  eIx  days. 


99. 

100. 
101. 
102. 
103. 
104. 
105. 
106. 
107. 
108. 
109. 
110, 
111. 
112. 
113. 
114. 
115. 
116. 

117. 
118. 
119. 
120. 
121. 
122. 
123. 
124. 
125. 
126. 
127. 
128. 
129. 
130. 
131. 


Jesus  at  the  Feast ;  teaches  publicly. . 

The  Woman  taken  in  Adultery 

Further  Public  Teaching 

Seventy  instructed  and  sent  forth 

Return  of  the  Seventy 

Reply  to  a  Lawyer ;  Good  Samaritan. . . 
Jesus  at  the  House  of  Martha  and  Mary. 

How  to  pray 

Heals  a  Dumb  Demoniac 

Jesus  Dines  with  a  Pharisee ... 

On  Hypocrisy,  Worldliness,  etc 

Slaught  jr  of  Certain  Galileans 

A  Blind  Man  healed  on  the  Sabbath. . 

The  Good  Shepherd 

Jesus  at  the  Feast  of  Dedication 

Retires  beyond  Jordan. 

Heals  an  Infirm  Woman  on  the  Sabbath 
Journeying  and   Teaching;    warned 

against  Herod 

Jesus  hears  of  Lazarus'  Sickness 

Dines  with  a  Chief  Pharisee. 

Requirements  of  Discipleship 

Lost  Sheep,  Lost  Silver,  Prodigal  Son. . 

Parable  or  the  Unjust  Judge 

The  Rich  Man  and  Lazarus   

Teaches  Forbearance,  Faith,  etc 

Goes  to  Bethany  and  Raises  Lazarus. . . 

Retires  to  Ephraim 

Passes  through  Samaria  and  Galilee  . . . 
On  the  Coming  of  the  Kingdom  of  God . 

The  Importunate  Widow,  etc 

Finally  leaves  Galilee;  on  Divorce.... 

Blesses  Little  Children 

The  Rich  Young  Ruler 


19 :  1-12 
19 :  13-15 
19  :  16-30 


10 :  1-12 
10 :  13-16 
10  :  17-31 


10 : 1-16 
10 :  17-24 
10:25-37 
38-42 
1-13 
14-36 
37-54 
1-59 
1-9 


13 :  10-21 
13 :  22-35 


14: 

14 

15 

16 

16; 

17; 


1-24 

25-35 

1-32 

1-13 

14-31 

1-10 


17 :  11-19 
17:20-37 
18 :  1-14 

18 :  15-17 
18 :  18-30 


7:ll-».  i 

8:2-11 

8:12-59 


9: 1-41 
10  :  1-21 
10 :  22-39 
10:40-42 


11 : 1-6 


11:7-46 
11 :  47-^ 


24 


SYNOPTICAL  VIEW  OF   THE  GOSPELS. 


SECT.  SUBJECT. 

132.  Laborers  in  the  Vineyard 

133.  Third  Time  foretells  his  Death 

134.  The  Ambitious  Kequest  of  James  and 

John 

135.  Healing  Two  Blind  Men  near  Jericho.. 

136.  Zacclieus ;  the  Ten  Pounds 

137.  Jesus  sought  at  Jerusalem  

138.  AiT»  ves  at  Bethany  Six  Days  before  the 

Passover 


MATT. 

MAKK. 

LUKE. 

JOHN. 

20 :  1-16 
20 :  17-19 

ld:*32-34 

18:3l'-iJ4 

20  :  20-28 
20 :  2y-34 

10:35-45 
10 :  4t>-52 

l'8:"3i43 
19 :  1-28 

11 ': '5^57 

19:28 

12:1,9-11 

VII.   The  Last  Passover  Week. 
Seven  days,  April  2nd  to  April  8th,  a.d.  30. 


I^rst  Day  of  the  Week.     Public  Entry 

into  Jerusalem 

Certain  Greeks  desire  to  see  Jesus   

Second  Day  of  the  Week.     The  Barren 
Fig-tree 


139l 

140. 
141. 

142. 
143. 

144. 
145. 
146. 
147. 
148. 
149. 
150 
151. 
152. 
153. 
154. 
155. 
156. 
157. 

158. 
159. 

160. 

161. 
162. 

163. 
164. 

165. 
166. 
167. 
168. 
169. 
170. 
171. 

172.  Jesus  before  Annas 


The  Temple  Cleansed 

Third  Bay  of  tlie  Week.  Withered  Fig- 
tree  

In  the  Temple  ;  the  Two  Sons 

The  Wicked  Husbandmen 

Marriage  of  the  King's  Son 

Tribute  to  Ctesar 

Concerning  the  Resurrection 

The  Great  Commandment 

Christ  the  Son  of  David    .  

Last  Discourse  to  the  Jews 

The  Widow's  Mite 

Reflections  on  the  Unbelief  of  the  Jews 

Discourse  on  the  Mount  of  Olives 

The  Ten  Virgins ;  the  Talents 

Graphic  Scene  of  the  Judgment. ...... 

Fourth  Day  of  the  Week.  The  Rulers 
conspire 

The  Supper  and  Anointing  at  Bethany 

Fifth  Day  of  the  Week.  Preparation 
for  the  Passover 

Sixth  Day  of  the  Week.  The  Passover;  I 
Contention  of  the  Twelve ) 

Washing  the  Disciples'  Feet 

The  Traitor  pointed  out ;  Judas  with- 
draws   

Jesus  foretells  the  Fall  of  Peter 

Institutes  the  Lord's  Supper  (1  Cor. 
11  :  2:3-26) 

Valedictory  Discourse 

"  "        Continued 

"  "        Concluded 

Christ's  Intercessory  Prayer 

Again  foretells  the  Fall  of  Peter 

The  Agony  in  Gethsemane 

Betrayal  and  Apprehension 


173.  Peter  thrice  denies  Christ 

174   Jesus  before  Caiaphas 

175.  The  final  Formal  Examination 

176.  Jesus  led  to  Pilate 

177.  Remorse  and  Suicide  of  Judas  (Acts 

1  :  18.  19) 

178.  Jesus  before  Pilate 

179.  Jesus  before  Herod 

180.  Again  before  Pilate ;  Barabbas 


21 
21  : 

21; 

21 

21 

21  ; 

21 

22 

22 

22 

22 

22 

23 


1-11 
17 

18,19 
12-16 

20-22 

23-32 

33-46 

1-14 

15-22 

23-33 

34-10 

41^6 

1-39 


24 
25 
25 

26; 
26; 

26; 
26: 


1-51 
1-30 
31^6 

1-5 
6-16 

17-19 
20 


26 
26 


21-25 
26-29 


26 
26 
26 


30-35 
36^6 
47-56 


11 :  1-11 
11:11 


19:29-44 


11 :  12-14 
11 :  15-19    -j 

11 :  20-26 
11  :  2T-3;i 
12 :  1-12 


12  :  1.3-17 
12 :  18-27 
12 :  28-34 
12 :  35-37 
12 :  38-40 
12 :  41-44 

13  :  '1-^7 


14:1,2 
14 : 3-11 

14 :  12-16 
14:  17 


14 :  18-21 
14 :  22-25 


19:45-46; 
37,38 


20 :  1-8 
20 : 9-19 


20 :  20-26 
20 :  27-40 


£0  :  41-44 
20:45-47 
21:1-4 

21 : 5-36 


22:1,2 
22:8-6 

22  :  7-13 
(22:14-18. 
1   24-30 


22  :  21-23 
22 :  31-38 

22 :  19,  20 


14  :  26-31     22  :  89 
14  :  32^2     22  :  40^0 
14  :  43-52     23  :  47-53 


26 :  58,69-75  14 :  54,66-72   22  :  54-62 


26 :  57,59-68  14 :  53,55-65  22 : 


27:1 
27:2 

27  •.  3-10 
27  : 11-14 

27  \  15-26 


15:1 
15:1 


15:2-6 
15  :  "6^15 


54,63-65 
:  66-71 
:1 


23 
23 
23 


2-5 

6-12 

13-26 


12:  12-19 
12 :  20-36 


12 :  37-50 


12 :  i.-o 


13 : 1-20 

13 :  21-30 
13 :  31-38 


14  : 1-31 

15  :  1-27 
16 :  1-33 
17 
18 
18 


1-26 

1 

1 

18 : 2-11 
I  18 :  12-14, 
I    19-23 
[18:15-18, 
I    25-27 
18:24 


18:28 

is  :  28-^38 
i8:89V40 


SYNOPTICAL  VIEW  OF   THE  GOSPELS. 


25 


SECT.  SUBJECT. 

181 .  Scourged  and  delivered  to  be  crucified . 

182.  Led  away  to  be  crucified 

183.  Tlie  Crucifixion 

184.  Phenomena  attending  his  Death 

185.  The  Burial 

186.  The  Seventh  Day  of  theWeek.  Sepulchre 

sealed  and  guarded 


MATT. 

27 :  26-30 
27 :  31-34 
27:35-44 
27  :  45-56 
27  :  57-61 

27 :  6a-66 


MARK. 

15:16-19 
15  :  20-23 
15  :  a4-32 
15 :  33-41 
15  :  42-47 


LUKE. 

23:25 
23:26-33 
23 :  33-43 
23  :  44-49 
23  :  50-56 


JOHN. 
19 :  1-16 
19 :  16, 17 
19 :  18-27 
19:28-30 
19  :  31-42 


VIII.  From  Christ's  Resurrection  till  his  Ascension. 
Forty  days,  April  to  May,  a.d.  30. 


187,  The  First  Bay  of  the  WeeTc.  The  Resur- 
rection            

28:2-4 

28:1 

28:5-8 

28:  "9,16 
^':  11-15 

l'6:V-4* 
16:5-8 

I'ei'g"" 
16:10,11 

16 :  12, 13 

16:14 

16 :  15-18 
16:V9,20 

24:1,2 
24:3-8 
a4:12 

24' :  9-11 

24  :  13-35 

24  :  36-49 

a :  5(>5"3 

188.  Women  visit  the  Sepulchre 

189.  Vision  of  Angels 

20:1,2 

190.  Peter  and  John  at  the  Sepulchre 

191.  Jesus  appears  to  Mary  Magdalene 

192.  Meets  the  Other  Women 

20  :  3-10 
20  :  11-17 

193.  Report  of  the  Women 

20:  18 

194.  Report  of  the  Watch 

195.  Appears  to  Two  Disciples  and  to  Peter 
(1  Cor.  15  :  5) 

196.  Eveningat  the  Clme  of  the  First  Day  of 
the  Week.    Appears  to  Ten  Apostles 
(1  Cor.  15  :  5) 

20 :  19-25 

197.  Emaing  at  the  Close  of  the  First  Bay  of 
the  Next  Week.    Appears  to  Eleven 
Apostles 

^'•'I'e"* 
28:  16-20 

20.26-29 

198.  Appears  to  Seven  Apostles 

21 :  1-23 

199.  Appears  to  above  Five  Hundred  (1  Cor. 
15  :  6) 

200.  He  is  seen  of  James  ;  then  of  all  the 

Apostles,  1  Cor  15 :  7  ;  Acts  1 :  3-8. . . 

201 .  The  Ascension  (Acts  1  :  9-12) 

202.  John's  Conclusion  of  his  Gospel 

20:30,31: 
21:»4,26 

NOTE  TO  THE  REVISED  EDITION. 
Every  attentive  reader  of  the  Gospels  must  have  noticed  how  diflferent  are 
the  words  of  Jesus  in  John  from  those  in  the  synoptics.  How  shall  we  explain 
this?  Shall  we,  willi  Weiss,  Sunday,  and  some  others,  suppose  our  Lord's 
words  to  have  been  transformed  under  the  receptive  activity  of  the  inspired 
apostle's  mind?  Or  shall  we  rather  regard  John  himself  as  largely  trans- 
formed m  thought  and  expression  to  .Tesus?  I  incline  to  the  latter.  John's 
receptive  and  deeply  spiritual  mind  had  in  a  high  degree  taken  in  the  hidden 
human  and  Divine  Christ,  wliile  with  him  on  earth.  For  fifty  years  lie  had 
made  him  the  sul^jcct  of  his  contemplation,  and  had  gone  over  and  over  the 
word?  of  his  higher  teachings,  until  he  was  thoroughly  imbued  with  them 
in  common  with  the  aged  he  lived  largely  in  the  past,  and  so  the  words  of 
Jesus  were  vividly  before  him,  affecting  even  his  own  thoughts  and  style 
Ihe  proniLsed  Spirit  too  was  with  him  (ch.  16  :  13)  to  guide  him  in  narrating 
I-  -^/rV  •  "('^^^^  ^^'^"^  ^^^^^"^  ^''^'^y  himself  in  writing,  and  at  the  same  time 
faithful  to  the  rarest  sayings  of  Jesus.  We  catch  occa.sional  glimpses  of 
John  s  peculiar  style  of  Christ  in  the  other  Gospels.    Matt.  11  :  27  •   Luke 


A  FEW  WORKS  REFERRED  TO  IN  THESE  NOTES, 

AND  ACCESSIBLE  TO   GENERAL  READERS. 


Alford^  Dr.  Henrt.     Critical  Commentary. 

Bengel,  Dr.  J.  A.     Gnomon  of  New  Testament.    A  New  Translation  by  Professor 
C.  T.  Lewis  and  M.  R.  Vincent. 

BowEN,  Rev.  G.    Love  Revealed.     On  John,  chs.  xiii.-xvii. 

Campbell,  Dr.  George.     The  Four  Gospels. 

CoNANT,  Dr.  T.  J.     The  Meaning  and  Use  of  Baptizein,  Philologically  and  His- 
torically Investigated. 

Ellicott,  Dr.  C.  J.     Historical  Lectures  on  the  Life  of  Christ. 

Farrar,  Dr.  F.  W.     Life  of  Christ. 

Fish,  Dr.  H.  C.     Bible  Lands.     Illustrated. 

GoDET,  Dr.  F.     Commentary  on  John.     Tranjlated  from  the  French. 

Hackett,  Dr.  H.  B.     Illustrations  of  Scripture. 

Hanna,  Dr.  Wm.     Life  of  Christ. 

Hovey,  Dr.  a.     Miracles. 

KiTTO,  Dr.  J.     Cyclopaedia  of  Biblical  Literature.     Third  Edition.     Edited  Dy  i)t 
W.  L.  Alexander. 

Lange,  Dr.  J.  P.     Commentary  on  the  Gospel  according  to  John.    Translated  from 
the  German. 

Meyer,  Dr.  H.  A.  W.     Critical  and  Exegetical  Commentary.     Translated  from  the 
German. 

Newman,  Dr.  J.  P.     From  Dan  to  Beersheba. 

Olshausen,  Dr.  H.     Commentary.    Dr.  A.  C.  Kendrick's  Revision. 

Robinson,  Dr.  E.     Biblical  Researches  in  Palestine,  etc. 

Ryle,  J.  C.     Expository  Thoughts  on  John. 

Smith,  Dr.  W.     Dictionary  of  the  Bible.     American  Edition ;  revised  and  edited 
by  Professor  H.  B.  Hackett,  D.D. 

Stanley,  Dean  A.  P.     Sinai  and  Palestine. 

Stier,  Dr.  R.     Words  of  the  Lord  Jesus.     Revised  American  Edition. 

Tholuck,  Dr.  A.     Commentary  on  John.     Translated  from  the  German. 

Thomson,  Dr.  W.  M.     The  Land  and  the  Book. 

Trench,  Prof.  R.  C.     Notes  on  Parables;  on  Miracles. 

Van  Lennep,  Dr.  H.  J.     Bible  Lands;  their  Modern  Customs  and  Manners. 

Westcott,  B.  F.     Introduction  to  the  Study  of  the  Gospels. 

Wilson,  Capt.  C.  W.     Recovery  of  Jerusalem. 

Worhsworth,  Dr.  C.     The  New  Testament,  with  Notes. 
26 


THE  GOSPEL  ACCORDING  TO  JOHN. 


CHAPTER  I. 


Introduction. — The  eternal  existence  and  divine  attributes  of  the  Word. 
1      "IN  the  beginning  was  the  Word,  and  the  Word   '  ^^°o  V  ' /*'?'; 

John  1.  1 ;  Rev.  19.  13. 


The  title  is  not  claimed  as  a  part 
of  the  inspired  text.  In  the  two  oldest 
Greek  manuscripts  it  is  simply  accord- 
ing to  or  by  John.  But  many  ancient 
manuscripts  have  The  Gospel  according 
to  John — that  is,  as  written  and  deliver- 
ed by  him.  The  four  Gospels  present 
only  one  divine  record,  but  form  four 
points  of  view.  That  of  John  is  about 
to  be  given.  The  word  saint,  so  often 
applied  to  John  and  other  writers  in 
the  New  Testament,  is  an  addition  of 
late  date,  and  inconsistent  with  the 
style  and  simplicity  of  God's  word. 
Gospel  means  good  news,  and  is  applied 
to  the  four  inspired  narratives  of  the 
life  and  teachings  of  Christ.  They  con- 
tain the  good  news  of  a  Saviour  and  his 
salvation. 

The  four  Gospels  furnish  us  with  four 
pictures  of  Christ's  life  and  teachings, 
all  taken  from  different  points  of  view. 
Matthew  sees  in  him  chiefly  the  royal 
Lawgiver ;  Mark,  the  mighty  Worker ; 
Luke,  the  Friend  of  man  ;  but  John, 
the  Son  of  God.  In  accordance  with 
their  several  aims,  Matthew  traces  back 
the  Saviour's  lineage  to  Abraham,  the 
father  of  the  nation ;  Luke,  to  Adam, 
the  father  of  the  race ;  John,  to  the 
reaches  of  past  eternity,  when  the  eter- 
nal Word  dwelt  with  the  Father,  Matt. 
1:1;  Luke  3  :  38. 

CHAPTER  I. 

John  begins  his  Gospel  by  setting 
forth  the  Word,  in  his  pre-existent  na- 
ture, as  partaking  of  the  Godhead 
(vers.  1,  2)_;  in  his  acts  as  Creator  (3); 
in  his  earlier  relations  to  men  as  the 
Author  of  life  and  truth  (4,  5) ;  which, 


however,  men  had  not  received  (6^-13)  • 
and  in  his  last  manifestation  to  man, 
as  incarnate  (14).  John's  testimony  is 
now  brought  forward  (15-18) ;  his  an- 
swer to  the  priests  who  were  commis- 
sioned to  investigate  his  pretensions 
(19-28) ;  then,  on  the  next  day,  he  pre- 
sents Jesus  as  the  divinely-promised 
Lamb  of  God  (29-34) ;  on  the  day  fol- 
lowing he  repeats  his  testimony,  and 
two  of  his  disciples  followed  Jesus  as 
their  Master  (35-39).  The  new  disciples 
in  turn  bring  their  friends  to  Jesus 
•(40-51). 

1-14.  Christ  the  Word.  —  The 
original  condition  and  dignity  of 
Jesus  Christ.  Christ  the  true  light ; 
What  he  gives  to  believers ;  his  in- 
carnation. 

In  the  beginning,  before  time, 
before  creation ;  for  time,  properly 
speaking,  began  with  creation.  The 
history  of  the  new  creation  opens  with 
an  allusion  to  the  history  of  the  old 
creation.  See  Gen.  1  :  1.  The  phrase 
signifies  "before  creation  had  begun" 
(see  ver.  3) ;  "  before  the  mountains 
were  brought  forth  "  (Ps.  90  :  2) ;  "  iu 
tlie  depths  of  past  eternity."  See  Prov. 
8  :  22,  23.  The  Word,  therefore,  was 
himself  uncreated  and  eternal.  Was 
the  Word,  not  wa?  made,  but  was — 
that  is,  the  Word  existed.  Thus  Christ 
was  before  time,  and  uncreated.  The 
name  "  Word "  is  applied  to  Jesus 
Christ  only  twice  in  the  New  Testa- 
ment outside  of  this  passage,  and  then- 
onlv  in  the  writings  of  John — viz.,  1 
John  1  :  1  and  Rev.  19  :  12, 13.  In  the 
last  of  these  passages  the  name  of  the 
incarnate  and  victorious  "  Word "  is 
referred  to  as  a  name  which  no  man 

27 


28 


JOHN  I. 


A.  D.  25 


2  was  *•  with  God,  'and  the  Word  was  God.    The  same  '^ch.  16.28. 

'  •  en.    10.   30;    Fb. 

45.  6  ;  Isa.  7.  14;  Matt.  1.  23;  Phil.  2.  6;  2  Pet.  1.  1 ;  1  John  5.  7. 


knew — i.  e.,  whose  meaning  no  man 
could  fully  comprehend.  Whatever  ex- 
planation we  give  of  it  must  be  based 
upon  the  office  which  words  perform 
among  men.  Now,  words  are  the  means 
by  which  we  express  what  is  in  us  and 
make  ourselves  known  to  others.  A 
single  word — hoT  perfectly  it  may  re- 
veal character !  (See  Matt.  5  :  22  ;  12  : 
36.)  How  completely  it  may  put  two 
souls  in  communication  with  each  oth- 
er! (See  John  20  :  16.)  So  it  is  most 
probable  that  Jesus  Christ  is  called  the 
Word  of  God  because  it  is  through  him 
that  God  expresses  himself  in  creatibn, 
in  providence,  and  in  redemption.     In 

■^  fine,  the  Word  is  the  Revealer  of  God 
(see  verse  18;  Col.  1  :  15;  Heb.  1  :  1-3). 
And  the  Word  was  with  God,  not 
identical,  but  in  a  sense  distinct.  It  is 
intimated  that  the  Word  and  God  were 
from  eternity  distinct  persons,  John  16  : 

\  28  ;  17  :  5.  It  was  the  Word  to  whom 
the  Father  said,  "  Let  us  make  man  in 
our  image,"  Gen.  1  :  26.  The  Word 
was  God,  though  distinct,  yet  in  a 
sense  one.  While  there  is  a  distinction 
of  i)ersonality  between  the  Father  and 
the  Word,  they  are  yet  one  in  essence. 
The  Word  is  not  inferior  to  the  Father, 
but  as  the  Father  is  God,  so  the  Son  is 
God,  and  equally  possessed  of  all  divine 
attributes  and  powers. 

It  is  an  interesting  question  to  inquire 
into  the  origin  of  the  term  LOGOS  in 
Greek  (properly  translated  WORD  in 
English),  as  used  by  John  at  the  begin- 
ning of  his  Gospel.  In  a  well-prepared 
article  on  this  subject  (  Baptist  Quar- 
terly, April,  1876,  p.  140),  Dr.  N.  M. 
Williams  thus  concludes:  "Our  con- 
clusion, then,  is  this,  that  John  was  not 
indebted  to  Philo,  or  to  the  Targumists, 
or  to  the  Apocrypha,  or  to  Proverbs,  or 
to  any  other  part  of  the  Old  Testament, 
for  the  Logos  doctrine,  for  in  not  one  of 
these  quarters  is  the  doctrine  to  be 
found ;  but  that  the  term  itself,  which 
clearly  was  not  corned  by  the  evan- 
gelists, was  already  in  existence,  and 
therefore  was  not  drawn  directly  and 
consciously  from  the  Gnosticism  of  Alex- 
andria. As  logos  had  come  to  be  well 
known,  partly  through  the  Septuagint 
and  partly  through  Philo,  John  deemed 
it  a  suitable  word  for  the  expression  of 


his  views.  But  whence  the  doctrine? 
This  we  believe  to  have  been  suggested 
by  the  Old  Testament,  and  to  have  been 
drawn  directly  in  part  from  the  teach-- 
ings  of  Christ,  and  in  part  from  what 
John  saw  of  Christ  himself.  The  illu- 
minating influence  of  the  Holy  Spirit 
must,  of  course,  be  presupposed.  That 
Jesus  called  himself  the  Logos  is  more 
than  can  be  shown,  but  the  Logos  idea 
was  clearly  taught.  The  description 
found  in  the  prologue  is  to  be  found, 
also,  in  a  scattered  form  in  the  body  of 
the  Gospel.  In  the  prologue  John 
says :  '  In  the  beginning  was  the  Word  ;' 
and  Jesus  himself  had  said,  *  Before 
Abraham  became,  I  am.*  John  says, 
*  And  the  Word  was  with  God ;'  and 
Jesus  himself  had  said,  '  With  the  glory 
which  I  had  with  thee  before  the  world 
was.'  John  says  :  '  And  the  Word  was 
God ;'  and  Jesus  had  said :  '  I  and  my 
Father  are  one.'  John  says :  '  All 
things  were  made  by  him ;'  and  Jesua 
had  said  :  *  My  Father  worketh  hitherto, 
and  I  work.'  John  says:  '  In  him  was 
life ; '  and  Jesus  himself  had  said :  '  I 
am  the  bread  of  life.'  John  says  :  '  And 
the  life  was  the  light  of  men ; '  and 
Jesus  had  already  said  :  *  I  am  the  light 
of  the  world.'  .  .  .  Thus  it  appears 
that  instead  of  weaving  out  of  his  own 
intellect  that  sublime  description  of  the 
pre-existing  Son  of  God  which  we  find 
in  his  prologue,  John  took  the  thoughts, 
and  almost  the  very  words,  from  the 
Saviour  himself.  He  arranged  the 
thoughts ;  he  gave  them  a  compact 
form ;  he  threw  over  the  whole  a  rich, 
truthful  coloring,  drawn  from  what  has 
been  called  his  experience  of  the  Logos 
doctrine ;  and  so  we  have  the  most 
unique  composition  and  the  most  pro- 
found thought  to  be  found  in  human 
language." 

2.  In  the  beginning  with  God. 
There  never  was  a  time  when  this  dis- 
tinction of  personality  in  the  nature  of 
the  one  God  did  not  exist.  With  this 
thought  of  eternal  existence  is  connected 
that  of  creation.  Only  by  virtue  of  his 
eternal  existence  could  the  Word  create 
the  world,  vers.  3,  10.  Hence  the  im- 
portance of  this  foundation-truth,  as 
stated  in  vers.  1,  2,  preparatory  to  the 
statement  in  the  next  verse. 


A..  D.  25. 


JOHN   I. 


29 


was  in  the  beginning  with  God.  ^  All  things  were 
made  by  him,  and  without  him  was  not  anything 
made  that  was  made.  ®  In  him  was  life,  and  ^  the  life 
was  ^the  light  of  men.  And  ^the  light  shineth  in 
darkness,  and  the  darkness  comprehended  it  not. 


The  manifestation  and  vmrh  of  the  divine  Word ;  the  testi- 
mony of  John  the  Baptist. 

6      *  There  was  a  man,  sent  from  God,  whose  name  was 


dGen.l.l,26;Eph 
3.9;Heb.l.2,10- 
12 ;  3.  3-6. 

•  ch.  11.  25. 

'  Isa.  49.  6. 

8  Isa.  9.  2. 

»>  ch.  3.  19,  20  ;  12. 
36-40;  lCor.2.14. 


'  Matt.  3.  1,  3. 


3.  The  Creation  of  the  Universe.  All 
things  were  made  ;  sun,  moon,  and 
stars,  heaven  and  earth,  all  the  forces  of 
nature,  angels,  and  men  ( see  Col.  1:16; 
Heb.  1  :  10).  By  him  means  "  through 
him."  God  creates  (  see  Gen.  1:1),  but 
he  creates  through  the  Son  ( see  Heb. 
1:2;  John  5:19),  not  as  through  a 
blind  instrument,  but  as  through  One  in 
living  union  with  himself  (John  10 :  30  ; 
Kom.  11  :  36.)  "This  form  of  expres- 
sion is  used  in  speaking  of  a  divine 
agent  in  Rom.  11 :  36 ;  1  Cor.  1:9;  Gal. 
1:1.  It  seems  to  intimate  that  the  Son 
does  not  act  apart  from  the  Father  (see 
ch.  5  :  19-23).  Nor  does  the  Father  act 
apart  from  the  Son ;  *  for  without  him 
was  not  even  one  thing  made  which  has 
been  made.'  " — Annotated  Paragraph 
Bible.  And  without  him,  etc.  Sin 
came  after  the  original  creation — came 
not  from  God,  but  from  man  (see  Rom. 
5  :  12),  and  indeed  was  not  a  creation. 
That  was  made.  More  nearly,  that 
has  been  made  ;  all  that  ever  has  been 
made. 

4.  Verses  4-13  treat  not  of  the  teach- 
ings of  Christ  in  the  flesh,  but  of  his 
earlier  revelations.  In  him  was  life  ; 
the  source  of  all  intellectual,  moral,  and 
spiritual  life,  as  he  had  been  the  source 
of  all  physical  life.  Ver.  3.  The  life 
was  the  light  of  men;  the  living 
presence  and  working  of  Christ  in  the 
world  was  the  source  from  which  men 
derived  all  they  had  of  spiritual  light ; 
that  is,  of  spiritual  knowledge,  purity, 
and  blessedness  (see  Ps.  36  :  9).  It  was 
Christ  who  talked  with  Adam  in  the 
garden  and  appeared  in  human  form  to 
the  patriarchs.  He  gave  the  law  amid 
thunderings  and  lightnings  on  Mount 
Sinai,  and  manifested  himself  in  a  cloud 
of  glory  in  the  Tabernacle.  He  spoke 
as  the  Angel  of  Jehovah,  and  as  the 
Captain  of  Israel.  By  dreams  and  vis- 
ions, by  secret  whispers  to  men's  con- 
sciences, bv  the    manifold    voices    of 


nature  and  of  providence,  Christ  en- 
lightened to  some  degree  every  human 
soul,  Ps.  85:8;  Rom.  1  :  19;  John 
1:9. 

5.  The  insufficiency  of  these  earlier 
manifestations  to  give  men  spiritual  life 
and  to  bring  them  to  God  is  now  de- 
clared. The  light  shineth  in 
darkness,  rather  the  darkness;  the 
light  has  been  and  is  shining,  through 
the  whole  series  of  divine  revelations, 
in  a  world  where  every  heart  is  dark- 
ened by  sin  (  see  Eph.  5  :  8).  The 
darkness  comprehended  it  not  ; 
wilful  blindness  prevented  men  from 
seeing  the  heavenly  sunlight  that  shone 
everywhere  around,  and  so  the  world 
remained  ignorant,  degraded,  and  un- 
holy.   Compare  ch.  3  :  19  ;  Matt.  23  :  37. 

6.  A  man  sent  from  ;  commission- 
ed from  above.  Matt.  3  : 1-3  ;  Luke  1:11- 
17.  A  prophet  and  more  than  a  prophet, 
Matt.  11 :  9, 10.  Compare  Nicodemus's 
words  to  Jesus,  ch.  3  : 2, 

John.  This  name  in  Hebrew  means 
07ie  whom  God  has  graciously  given — an 
appropriate  name  for  the  child  given  in 
answer  to  prayer,  and  who  was  to  be  the 
forerunner  of  Christ.  A  gracious  gift, 
not  only  to  his  parents,  but  also  to  the 
Jewish  people  and  to  the  world,  Luke 
(ch.  1)  as  an  historian  gives  an  account 
of  his  birth.  His  parents  were  both  of 
the  priestly  race.  He  was  born  in  the 
south  of  Judea,  some  suppose  Hebron, 
others  Jutta,  and  lived  a  Nazarite  (Luke 
1:15;  Num.  6  : 1-3)  in  that  wild  and 
thinly-settled  region  till  he  began  his 
ministry,  Luke  1  :  80.  He  commenced 
his  ministry  in  the  fifteenth  year  of 
Tiberius  Csesar,  which  was  the  779th 
year  of  Rome,  or  A.  D.  25,  probably 
in  the  spring  or  summer.  In  the  au- 
tumn commenced  a  sabbatical  year, 
the  year  of  our  Saviour's  baptism  and 
the  beginning  of  his  ministry,  as  well 
as  of  a  good  portion  of  John's  min- 
istry.    The  evangelist  here,  like  Mark 


80 


JOHN  I. 


A.  D.  25. 


7  John.     *  The  same  came  for  a  witness,  to  bear  witness   ^  ch.  3.  26-36. 
of  the  Light,  that  all  men  through  him  might  believe. 

8  '  He  was  not  that  Light,  but  was  sent  to  bear  witness 


>  ver.  20 ;  ch.  3. 2& 


9 

10 


of  that  Light. 


"  That  was  the  true  Light,  which  lighteth  every 
man  that  cometh  into  the  world.  He  was  in  the 
world,  and  "the  world  was  made  by  him,  and  "the 

11  world  knew  him  not.     pHc  came  unto  his  own,  and 

12  his  own  received  him  not.     But  *Jas  many  as  received 
him,  to  them  gave  he  power  to  become  the  sons  of 

18  God,  even  to  them  that  believe  on  his  name;  which 


»» Isa.  49.  6 ;  1  John 

2  8 
»  Heb.  1.  2  ;  11.  3. 
•  ch.  17.  25. 
p  Isa.  53. 1-3;  Luke 

19.  14;  20.  13-15; 

Acts  13.  46. 
<i  Isa.  56.  5  ;  Jer.  3. 

19;  Roiu.  8.  U 

15  ;  Gal.  3.  26 ;  1 

John  3.  1. 


and  Matthew,  introduces  John  abrupt- 
ly, as  one  demanding  notice  only  in  his 
official  work  as  the  forerunner  of  Jesus. 
Verses  6-13  may  be  considered  a  suhor- 
dinate  and  parenthetical  passage,  more 
fully  detailing  the  thought  of  verse  5. 

7.  The  same  camr  for  a  witness. 
John  the  Baptist,  "  burning  and  shining 
light"  as  he  was,  was  only  a  reflector 
and  witness  of  Him  who  was  the  true, 
original,  real  source  of  light  for  all  the 
world.  That  all  men.  Omit  men. 
Through  him,  through  John,  might 
believe  on  Jesus  as  the  Light.  We  have 
here  the  aim  of  John's  testimony.  He 
was  the  harbinger  of  Jesus  and  the  lead- 
er of  the  faith  of  Israel  to  Christ.  The 
apostles  and  others  came  from  his  disci- 
ples, but  not  only  by  his  testimony  as 
still  left  us  in  the  Gospels,  but  also 
through  them,  John  still  points  and 
leads  to  Christ,  vers.  29-36. 

8.  He  Avas  not  that  Light,  rather, 
the  Light,  emphatic,  the  light  of  the 
world,  as  some  of  the  disciples  of  John 
and  some  Jews  might  suppose,  ver.  20 ; 
3  :  28 ;  5  :  25.  Some  looked  no  further 
than  John,  instead  of  looking  through 
him  and  his  testimony  to  Christ.  Was 
sent.  Not  in  the  original.  Some  sup- 
ply he  was;  better,  however,  to  supply 
he  came.  To  bear  witness,  etc.  His 
whole  mission,  baptism,  and  preaching 
were  a  testimony  to  that,  rather,  the 
Light,  Jesus  Christ. 

9.  A  difficult  passage.  The  most  nat- 
ural rendering  is  the  preferable  one. 
That  was  the  true  Light,  etc.  Some 
translate', "  The  true  light  which  lighteth 
every  man,  was  [now]  coming  into  the 
world."  Others,  "  The  true  light  was 
that  which,  coming  into  the  world, 
lighteth  every  man."  Either  of  these 
ia  grammatically  allowable.  The  Bi- 
ble Union  rendering  I  think  is  better  : 


"  There  was  the  true  light,  which  lights 
every  man  that  comes  into  the  world." 
A  fact  is  stated.  Jesus  was  the  Christ, 
and  was  already  in  the  world  (next 
verse).  Christ  was  the  true  light,  the 
Sun  of  righteousness  and  the  source  of 
truth.  True  means  real,  original,  in  op- 
position to  representative,  and  hence  per- 
manent and  universal.  That  cometh, 
etc.  It  is  more  natural  and  more  in  ac- 
cordance with  the  arrangement  of  the 
sentence  in  the  original  to  refer  this 
to  "  every  man,"  rather  than  to  "  the 
true  light."  Every  one,  directly  or  in- 
directly, comes  under  the  influence  of 
Christ. 

10.  He  was  in  the  world,  etc. 
The  reference  is  to  mankind  in  gen- 
eral. Though  coming  with  such  pow- 
erful witness  to  the  world  he  had  made, 
and  to  the  people  he  had  chosen  for  his 
inheritance,  both  the  world  at  large  and 
the  Jewish  people  rejected  Christ's  light 
and  remained  in  the  darkness  of  their 
sin.  Knew  him  not ;  did  not  recog' 
nize  him. 

11.  Unto  his  own  ;  possession  or 
inheritance.  His  own ;  his  chosen 
people,  Israel.  If  any  distinction  is 
to  be  made  between  the  two  expres- 
sions, it  is  that  the  former  his  oicn  re 
fers  more  to  the  land  of  Palestine,  and 
the  latter  to  the  Jewish  people.  Re- 
ceived him  not.  Notice,  this  is  strong- 
er than  what  was  said  of  the  world  in  the 
preceding  verse.  The  Jews  did  not  re- 
ceive the  Christ  of  their  own  Scriptures ; 
they  rejected  him. 

12.  As  many  as  received  him. 
A  hearty  act  of  faith.  Gave  he 
power  ;  empowered  them ;  a  glorious 
fact  and  a  happy  realization.  Sons  of 
God  ;  rather  children  of  God.  To 
them  that  believe.  Salvation 
through  faith  is  thus  brought  to  view  at 


k.  D.  27 


JOHN  I. 


31 


were  born,  'not  of  blood,  *  nor  of  the  will  of  the  flesh, 

14  nor  of  the  will  of  man,  *but  of  God.  And  the  Word 
"was  made  flesh,  and  dwelt  among  us  (and  *we  be- 
held his  glory,  the  glory  as  of  ^  the  only-begotten  of 
the  Father),  ^  full  of  grace  and  truth. 

The  testimony  of  John  the  Baptist  to  Jesus ;  Jesus  gains 

disciples. 

15  John  bare  witness  of  him,  and  cried,  saying.  This 
was  he  of  whom  I  spake,  *  He  that  cometh  after  me  is 
preferred  before  me,  **  for  he  was  before  me. 


'  ch.  8.  33-41 
»  Rom.  9.  10-16. 
*  ch  3.  3-8. 
u  Matt.  1.  16,  20- 

23;  ITiin.  3.  16; 

Rom.  1.  3;  Heb. 

2.  14-17. 

»ch.  2.  11;  11.40; 

Matt,  17.  1-5. 
7  Ps.  2.  7. 
»  2  Cor.  12.  9 ;  Col. 

1.  19 ;  2.  3,  9. 

»ch.  3.  31;  Mitt. 

3.  11. 
»>ch.8.58;  Mic.5.2. 


the  beginning  of  this  Gospel.  None 
ever  received  Christ  or  believed  in  him 
except  as  the  result  of  a  special  divine 
energy  recreating  their  natures  and 
making  them  children  of  God — a  change 
which  neither  holy  parentage  and 
bloody  sacrifices,  nor  fleshly  birth  into 
any  chosen  nation,  nor  even  the  strong- 
est effort  of  the  unassisted  human  will 
could  ever  accomplish,  vers.  12,  13. 
Thus  the  evangelist,  like  Paul  in  Rom. 
1-3,  prepares  the  way  for  the  glorious 
announcement  of  the  gospel  by  show- 
ing how  hopelessly  dark  and  lost  the 
world  was  without  it. 

13.  Born,  not  of  blood  ;  literally, 
of  bloods.  The  plural  here  is  the  same 
as  the  singular  in  its  meaning:  Not  by 
natural  generation.  They  were  pos- 
sessed of  the  privileges  and  blessings  of 
being  "children  of  God,"  not  in  conse- 
quence of  noble  lineage,  of  being  des- 
cended from  the  loins  of  holy  patriarchs 
and  prophets.  Perhaps  some  reference 
may  also  be  made  to  bloody  sacrifices 
and  rites.  Nor  of  the  will  of  the 
flesh.  Not  by  the  desire  and  power  of 
the  natural  and  physical  in  human  na- 
ture. The  idea  is  lower  than  that  of  the 
next  phrase,  "  will  of  man."  The  con- 
trast to  born  "  of  God  "  suggests  the 
additional  idea  of  corrupt  nature  (ch. 
3  :  6j ;  not  by  any  wisdom  or  power  of 
corrupt  human  nature.  Nor  of  the 
will  of  man  ;  pointing  to  the  noblest 
and  wisest  powers  of  man  :  not  by  or  in 
consequence  of  the  advice,  wisdom,  or 
highest  power  of  man,  or  anything  that 
man  by  wisdom  and  intellect  could  do. 
But  of  God  ;  the  Author  of  regenera- 
tion, ch.  3  :  5,  6  ;  Eph.  1  :  5.  This  does 
not  exclude  the  instrumentality  of  the 
word,   James  1  :  18. 

14.  The  last  and  highest  manifestation 
of  Jdsi)s  Christ  in  becoming  man.     The 


Word  was  made,  became,  flesh; 
took  to  himself  human  nature  in  both 
its  parts,  bodv  and  soul,  1  Tim.  3:16; 
Rom.  1:3;  Heb.  2  :  14-17.  He  had  a 
real  human  body  which  could  suffer 
and  die,  John  19  :  28.  He  had  a  real 
human  soul  also,  John  12  :  27.  But 
though  the  Word  united  humanity  to 
himself,  he  did  not  cease  to  be  God. 
Dwelt  among  us  ;  tabernacled  among 
us,  as  tne  divine  glory  of  old  shone  in 
and  upon  the  tabernacle,  John  2  :  19, 
21  ;  Col.  2  :  9.  Beheld  his  glory  ; 
manifested  in  his  miracles,  his  transfig- 
uration, his  teaching,  and  his  whole 
life,  John  2:11;  11:4;  2  Pet.  1  :  16. 
"  One  remarkable  peculiarity  of  this 
evangelist  is  the  reference  which  he 
constantly  makes  to  what  he  and  his 
colleagues  had  '  seen  and  heard,'  as  af- 
fording indisputable  evidence  of  the 
truth  of  his  testimony."  The  glory 
as  of  the  only-begotten  of  the 
Father,  such  as  became  One  of  his 
dignity.  Here  the  term  "  only-begot- 
ten "  intimates  a  relationship  between 
Christ  and  the  Father  such  as  no  earth- 
ly "  children  of  God  "  can  ever  boast; 
full  of  grace  and  truth ;  of  grace, 
as  revealing  the  pardoning  mercy  and 
adopting  love  of  God ;  of  truth,  as  being 
in  his  own  person  the  reality  which  the 
ceremonies  and  prophecies  of  the  Old 
Testament  foreshadowed. 

15-34.  The  Testimony  of  John 
THE  Baptist  to  Jesus. — Recorded 
only  by  John. 

15.  This  verse  may  be  regarded  as  a 
parenthesis,  confirming  what  has  been 
said  of  Christ's  glory  by  John  the  Bap- 
tist's testimony  to  the  Saviour's  pre-ex- 
istent  dignity  and  glory,  and  the  three 
verses  that  follow  as  a  confirmatory 
statement  by  the  apostle  John,  the  writer 
of  this  Gospel.    This  is  the  view  of  many 


32 


JOHN  I. 


A.  D.  27. 


16  And  of  his  "  fulness  have  all  we  received,  ^  and  grace   '^^h.  3  3i ;  Col.  1.19. 

17  for  grace.     For  *the  law   was   given  by  Moses,  but      4^7/    •  '  >    P  • 

»  Ex.  20.  1,  etc. 


eminent  expositors,  among  them  01s- 
hausen  and  Tholuek.  I  prefer,  how- 
ever,with  Origen,  Chrysostom, Erasmus, 
Lange,  and  others,  to  regard  John  the 
Baptist  as  continuing  his  testimony  in 
the  succeeding  verses.  In  this  and  the 
following  verses  he  rises  into  a  high  pro- 
phetic strain,  taking  the  past  and  future 
into  one  view. 

This  was  he  of  Avhom  I  spake, 
on  some  occasion,  such  as  that  referred 
to  in  ver.  19  or  in  Luke  3  :  15.  The  ex- 
pression is  similar  to  that  in  ver.  30. 
lie  that  cometh.  The  language  is 
vivid,  and  therefore  the  present  is  used. 
After  me  ;  in  time.  The  birth  of  Jesus 
was  six  months  after  John's,  and  so  the 
beginning  of  his  ministry  was  about  as 
much  later.  Is  preferred  before  me  ; 
in  dignity  and  honor.  For  he  was  be- 
fore me  ;  having  existed  from  eternity 
with  the  Father.     Compare  ch.  8  :  58. 

16.  And  of  his  fulness.  Accord- 
ing to  the  highest  critical  authorities, 
For  out  of  his  fulness ;  of  grace  and 
truth  (ver.  14)  of  which  he  is  the  em- 
bodiment; of  moral  beauty  and  excel- 
lence. All  we  received.  This  is 
generally  referred  to  believers,  and 
hence  upon  this  expression  is  built  the 
argument  that  the  apostle  John,  and  not 
John  the  Baptist,  speaks  in  this  and  the 
two  following  verses.  See  on  ver.  15.  It 
seems  better  to  regard  John  the  Baptist, 
with  one  sweep  of  prophetic  vision,  tak- 
ing in  the  Old  Testament  saints  and 
prophets,  himself  and  his  discipleship, 
and  those  who  should  believe  on  Jesus, 
as  alike  dependent  on  the  Messiah  and 
recipients  of  his  fulness.     All  were  as 

f»resent  before  him.  And,  here  equiva- 
entto  namely.  Grace  for  grace,  grace 
in  the  place  of  grace  or  tipon  grace; 
favor  upon  favor;  continually  new 
and  larger  accessions  of  grace ;  suc- 
cessive communications  of  ever-increas- 
ing blessings;  grace  unintenupted,  un- 
ceasingly renewed.  The  expression  in 
the  original  is  unusual  and  difficult.  It 
may  be  literally  translated,  Grace  over 
against  grace.  Hence  the  view  that  it 
means  "  grace  or  excellence  of  character 
received  by  the  Christian  corresponding 
to  each  grace  or  excellence  in  Christ," 
is  possible.     Believers  are  like  Christ, 


and  are  growing  into  his  likeness;  and 
all  this  from  and  through  him.  (See 
this  view  discussed  in  Baptist  Quarter- 
ly, Jan.,  1871,  pp.  79-86.) 

17.  For  the  law,  which  utters  con- 
demnation and  death  rather  than  mercy 
and  divine  favor,  and  which  also  in  it- 
self was  unable  to  produce  in  sinful 
man  a  single  moral  excellence,  or  a 
single  beauty  of  character,  was  given 
by  {through)  Moses.  The  law  was  not 
his ;  it  was  given  through  him.  Its  office 
was  rather  restraint  and  conviction  of 
sin,  and  by  its  tvpes  and  shadows  point- 
ed to  Christ,  llom.  3  :  20 ;  Gal.  3  :  19. 
Grace  and  truth.  Grace  stands  forth 
prominently  in  ver.  16,  truth  in  ver.  17. 
Both  are  in  contrast  to  the  law.  The 
gospel  indeed  embodies  all  the  grace 
and  truth  of  the  law,  and  reveals  them 
in  full  measure.  Came  by.  Not  "given 
through,"  as  with  Moses;  but  came 
through.  Grace  and  truth  were  in 
Christ  and  through  Christ.  They  are 
his,  and  manifested  and  brought  to 
man  through  his  appearing  in  human- 
ity. Jesus.  The  personal  name  of 
our  Lord,  the  Greek  form  of  Joshua, 
meaning  Jehovah  his  help  or  Saviour, 
and  given  him  by  command  of  the 
angel  of  the  Lord,  because  he  should 
'•  save  his  people  from  their  sins."  Matt. 
1  :  21.  Christ.  His  official  name,  mean- 
ing anointed,  corresponding  to  the  He- 
brew Messiah.  Ps.  2  :  2 ;  Dan.  9  :  24,  25 ; 
•John  1  :  41 ;  4  :  25.  He  was  the  anoint- 
ed Prophet,  Priest,  and  King  of  spiritual 
Israel,  of  the  kingdom  of  God.  "  The 
antithesis  which  is  made  in  this  place 
by  John,  as  in  Paul  too,  .between  law 
and  grace,  is  worthy  of  remark.  The 
grace  is  the  leading  idea,  but  the  truth 
also  forms  an  antithesis  to  law.  By  the 
legal  relation  condemnation  falls  upon 
men.  The  law  indeed,  in  its  sacrifices 
and  ceremonies,  had  grace  also,  but  only 
symbolically  (Col.  2  :  17  ;  Heb,  10  :  1), 
as  opposed  to  which,  the  unveiled,  ab- 
solute truth  now  ai)])ears.  For  came 
John  could  not  well  have  written  was 
given;  it  is  the  liistorical  fact  of  the 
appearing  of  Christ  in  humanity  by 
which  grace  and  truth  have  become  the 
portion  of  mankind." — TiiOLUCK.  Com* 
pare  1  Cor.  1  :  30, 


A.  D.  27. 


JOHN   1. 


33 


]^  'grace  and  s  truth  came  by  Jesus  Christ.  ^No  man 
hath  seen  God  at  any  time ;  *  the  only-begotten  Son, 
which  is  in  the  bosom  of  the  Father,  ''he  hath 
declared  him. 

19  And  this  is  Hhe  record  of  John,  when  the  Jews 
sent  priests  and  Levites  from  Jerusalem  to  ask  him, 


f  Rom.  3.  24. 
ech.  14;  6;   Rom. 

15.  8. 
""ch.    6.    46;    Ex 

:^3.  20. 
«  ch.  8.  16,  18. 
k  ch.  17.  6  ;    Matt 

11.  27. 
J  ch.  5.  33. 


*'The  inferior  economy  might  be  en- 
trusted to  the  hands  of  a  servant  (Heb. 
3  :  2-6) ;  the  realization  of  all  its  fore- 
shadowed blessings,  and  especially  the 
exercise  of  the  highest  divine  prerog- 
ative of  sovereign  mercy,  could  be  com- 
mitted only  to  One  whose  intimacy  with 
the  Father,  such  as  no  mere  man  could 
pretend  to,  would  enable  him  to  make 
the  fullest  revelation  of  God  (ver.  IS)." 
— Annotated  Parag.  Bible. 

18.  No  man  hiath  seen  God  at 
any  time,  rather,  No  one  has  ever 
teen  God ;  he  is  incorporeal,  and  hence 
invisible  to  human  sight.  Moses  had 
a  glimpse  of  him,  saw  his  back  part 
(Ex.  33  :  20-23) ;  but  no  one  has  seen 
him  in  his  essential  essence  and  glory. 
"A  decided  distinction  is  supposed  (ch. 
6  :  45,  46)  between  hearing  God  and  see- 
ing him,  and  the  first  is  attributed  to 
men  in  general,  the  second  to  the  Son 
alone.  Hearing  causes  us  to  have  per- 
ception of  the  object  in  motion,  conse- 
quently in  communication  with  us;  vis- 
ion perceives  the  object  in  the  condition 
of  rest,  and  is  consequently  better  adapt- 
ed to  express  that  knowledge  which 
springs  from  perfect  unity  with  God. 
The  sole  absolute  knowledge  of  God 
Christ  also  claims  for  himself  in  Matt. 
11  :  27."— Tholuck. 

The  only-begotten  Son,  the  Logos 
united  with  humanity,  ver.  14.  Many 
ancient  authorities  read  the  only-begotten 
God,  clearly  indicating  that  he  is  the 
only-begotten,  as  he  is  God,  It  is  ditli- 
cult  to  decide  betwet'u  these  two  read- 
ings. But  the  preponderance  of  ex- 
ternal and  internal  evidence  seems  to 
be  on  the  side  of  God  only  begotten 
(without  the  article).  Both  readings 
present  truth.  Tiie  former  the  Divine 
Sonship;  the  latter,  Christ  as  both  God 
(ver.  1)  and  begotten  (ver.  14)  from  the 
Father.  He  was  indeed  the  God-man, 
but  back  of  this  was  the  Divine  rela- 
tion in  the  Godhead.  Yet  in  this 
Gospel  Sonship  is  uniformly  applied 
to  Christ's  incarnate  state.  (See  Ab- 
bott, Bibliothcca   Sacra,   1861,  p.  859, 


and  Ilort,  "Two  Dissertations,"  Cam- 
bridge, 1877.)  Who  is  in  the 
bosom  of  the  Father.  The  high- 
est unity  and  most  intimate  know- 
ledge are  denoted.  According  to  Orien- 
tal custom,  the  best  beloved  lies  in  the 
bosom  of  his  host  and  holds  the  most 
intimate  and  confidential  converse,  ch. 
13:23.  He  hath  declared  him.  Lit- 
erally, lie  declared  him,  proclaimed  and 
revealed  him  by  his  words  and  appear- 
ance. All  Old  Testa.ment  revelation 
came  through  the  Son ;  so  also  the 
New  Testament. 

19-28.  John  declares  to  the 
Priests  that  he  is  not  the  Mes- 
siah, BUT  HIS  Forerunner.— After 
the  general  mention  of  the  Baptist's  tes- 
timony (ver.  15)  the  evangelist  proceeds 
to  enumerate  several  particular  occa- 
sions on  which  this  testimony  was  given. 
It  is  probable  that  on  the  last  day  of 
the  temptation  the  deputation  from  the 
priests  and  Levites  came  to  John  (ver. 
19) ;  and  on  the  day  following  Jesus  re- 
turned from  the  wilderness,  and  was 
saluted  by  John  as  the  Lamb  of  God, 
ver.  29.  Some,  however,  suppose  that 
Jesus  had  already  returned,  and  that  his 
personal  presence  is  implied  in  ver.  26. 

19.  The  record,  rather  the  witness, 
or  testimony.  AVhen  the  JeAVS.  la 
this  Gospel  the  phrase  "the  Jews" 
commonly  signifies  the  Jewish  authori- 
ties as  distinguished  from  the  "  people" 
and  as  hostile  to  the  Saviour.  John  the 
Evangelist  wrote  after  Jerusalem  had 
been  destroyed  and  the  Jews  had  ceased 
to  be  a  nation.  He  no  longer  considered 
himself  as  belonging  to  a  community 
that  had  "  killed  the  Lord  Jesus"  and 
had  "  persecuted  his  apostles,"  1  Thess. 
2  :  15.  "  The  Jews,"  here,  were  doubt- 
less the  members  of  the  Sanhedrim,  the 
highest  civil  and  ecclesiastical  tribunal 
of  the  nation.  These  sent  to  John  the 
Baptist  a  deputation  of  priests,  with 
Levites,  who  acted  as  servants  of  the 
priests  in  the  ministrations  ot  the  temple, 
Num.  1  :  47-54.  Priests  were  of  the 
tribe  of  Levi  and  of  the  family  of  Aarou, 


2  * 


84 


JOHN  I. 


A.  D.  27. 


20  Who  art  thou?     And  ™he  confessed,  and  denied  not; 

21  but  confessed,  I  am  not  the  Christ.  And  they  asked 
him,  what  then?  Art  thou  ''Elias?  And  he  saith, 
I  am  not.    Art  thou  "that  prophet?     And  he  an- 


»ch.  3.  28;  Matt. 

3. 11;  Luke  3, 15; 

Acts  13.  25. 
"  Mai.  4.  5. 
•  Deut.  18.  15,  18. 


Levites  were  the  descendants  of  Ger- 
shoin,  Kohath,  and  Merari,  the  sons  of 
Levi,  who  assisted  the  priests  in  sacri- 
fices and  other  services  and  guarded  the 
temple,  Num.  3  :  17  ;  8  :  5-22.  Jeru- 
salem, tlie  capital  and  most  noted  city 
of  Palestine;  mentioned  much  more 
frequently  by  Luke  than  by  the  other 
evangelists.  Jerusalem  signifies  dwell- 
ing or  foundation  of  peace.  It  was 
once  called  Salem,  and  was  the  abode 
of  Melchizedek  (Gen.  14  :  18  ;  Ps.  76  : 
2),  but  afterward  Jebus,  Judg.  19  :  10. 
The  latter  name  was  probably  applied 
specially  to  the  hill  Zion,  which  when 
reduced  by  David  was  also  called  the 
city  of  David,  2  Sam.  5  :  6,  9.  After  it 
came  into  the  possession  of  the  Israel- 
ites the  sacred  writers  apply  Jerusalem 
to  the  whole  city  as  its  common  name. 
It  was  built  on  four  hills  :  Zion  on  the 
south,  which  was  the  highest,  and  con- 
tained the  citadel  and  palace ;  Moriah, 
on  the  east,  on  which  stood  the  temple  ; 
and  Acra  and  Bezetha,  north  of  Zion 
and  covered  with  the  largest  portion  of 
the  city.  Jerusalem  is  near  the  middle 
of  Palestine,  about  thirty-five  miles 
from  the  Mediterranean,  and  about 
twenty-five  miles  from  the  Jordan  and 
the  Dead  Sea.  Its  elevation  is  2610  feet 
above  the  former  sea,  and  3927  feet 
above  the  latter.  It  has  been  taken 
and  pillaged  many  times,  so  that  ancient 
Jerusalem  is  really  a  buried  city,  the 
surface  of  the  ground  at  present  being 
from  fifty  to  a  hundred  feet  above  what 
it  was  in  the  time  of  David  or  of  Christ. 
The  valleys  have  been  filled  by  the  des- 
truction of  buildings  and  bridges,  and 
by  other  rubbish,  mostly  during  the  last 
eighteen  centuries,  since  the  destruction 
of  the  city  by  the  Romans,  A.  D.  70, 
though  doubtless  in  part  by  the  sieges 
and  sacks  of  the  six  centuries  before  the 
Christian  era.  The  modern  city  is 
called  by  the  Arabs  EL  Khuds,  "  the 
holy."  and  contains  about  fifteen  thou- 
sand inhabitants,  mostly  poor  and  de- 
graded. Who  art  thou  ?  It  was 
considered  a  duty  of  the  Sanhedrim,  as 
supervisors  of  the  religious  affairs  of  the 
nation,  to  prevent  the  preaching  of  false 
prophets.     The    universal    excitement 


which  the  Baptist's  work  had  caused, 
together  with  the  growing  suspicion  in 
many  minds  that  he  might  be  the  Mes- 
siah, compelled  the  rulers  of  the  Jews  to 
investigate  his  claims  and  inform  them- 
selves with  regard  to  his  movements 
(see  Matt.  21  :  23).  John  had  never 
consulted  them,  and  his  denunciations 
of  their  Pharisaic  pride  and  formalism 
(Matt.  3:7)  had  not  prepossessed  them 
in  his  favor.  These  priests  and  Levites 
evidently  came  with  an  unbelieving  and 
inquisitorial  spirit  to  put  his  pretensions 
to  a  rigid  test,  and  if  possible  to  find 
matter  of  accusation  against  him. 

20.  He  confessed  and  denied 
not,  etc.  John's  temptation  was  al- 
most simultaneous  with  that  of  Jesus. 
Thousands  would  have  followed  him  if 
he  had  declared  himself  the  Christ. 
But,  like  his  Master,  he  put  away  all 
worldly  ambition.  In  his  humility  he 
shrank  from  the  very  thought  of  being 
considered  the  Messiah.  I  am  not  the 
Christ.  The  order  of  the  words  is  em- 
phatic in  the  original,  /  indeed,  I  fur 
my  part.  The  expression  is  suggestive 
of  the  fact  that  he  knew  of  One  who 
was  the  Christ.  There  was  thus  not  only 
a  confession  of  his  own  true  character, 
but  an  implied  confession  of  another  as 
the  Christ.  To  have  confessed  himself 
the  Christ  would  have  been  to  deny 
Jesus  as  the  Christ. 

21.  Art  thou  Elias?  "John  came 
indeed  '  in  the  spirit  and  power  of  Eli- 
jah '  (Luke  1  :  17),  and  therefore  was 
called  Elijah  by  Christ  (Matt.  11  :  14; 
17  :  11),  as  well  as  by  the  prophet  Mal- 
achi  (Mai.  4  :  5),  but  in  the  sense  iu 
which  the  Jews  used  the  word  he  was 
not  Elias.  They  expected  Elijah  to  re- 
turn in  person  (Matt.  17  :  10)."  Many 
of  them  believed  in  a  sort  of  transmi- 
gration of  souls,  so  that  they  afterward 
fancied  Jesus  to  be  John  the  Baptist 
risen  from  the  dead  (Luke  9  :  7).  The 
Talmud  tells  of  opening  a  door  and 
setting  a  chair  for  Elijah  at  feasts,  if 
perchance  the  old  prophet  at  some  un- 
expected moment  should  come  in.  1 
am  not.  It  was  necessary  for  John  to 
negative  all  these  superstitious  expecta- 
tions qf  Elijah's  bodily  return  to  earth.. 


A.  D.  27. 


JOHN   I. 


35 


22  swered,  No.  Then  said  they  unto  him,  Who  art  thou? 
that  we  may  give  an  answer  to  the.ii  that  sent  us. 

23  What  sayest  thou  of  thyself?  I'He  said,  I  am  the 
voice  of  one  crying  in  the  wilderness,  Make  straight 
the  way  of  the  Lord  [Isa.  xl.  3],  as  said  the  prophet 
Esaias. 

24  And  they  which  were  sent  were  of  the  Pharisees. 


p  ch,  3. 
3.3. 


28;  Matt 


Art  thou  that  prophet?  The  ab- 
sence of  any  name  makes  it  clear  that 
they  meant  the  prophet  foretold  by 
Moses  in  Deut.  18 :  15.  Although  this 
prediction  really  referred  to  Christ  (see 
Acts  8  :  22 ;  7  :  37),  many  of  the  Jews 
believed  that  it  referred  to  some  prophet 
who  should  rise  to  prepare  the  way  of 
the  Messiah  (see  Matt.  16  :  14).  With 
strict  truthfulness  and  humility,  he 
answered,  No.  He  would  only 
appear  as  the  harbinger  of  Christ, 
ver.  23. 

22.  Then.  Therefore  they  said.  Since 
they  failed  to  designate  the  right  one. 
Who  art  thou  ?  John  had  answered, 
thus  far,  by  brief  and  sharp  negations. 
The  formalists  were  bent  only  on  ask- 
ing "  Who  ?"  John  could  not  give  them 
a  full  account  of  himself,  nor  point  out 
Jesus  to  them,  because  they,  looking 
only  to  externals,  and  having  no  sense 
of  their  own  needs,  were  in  no  state  to 
receive  his  testimony.  To  them  that 
sent  us.  The  Sanhedrim,  ver.  19. 
"They  ever  ask  about  his  person; 
he  ever  refers  them  to  his  office.  He 
is  no  one — a  voice  merely ;  it  is  the 
work  of  God,  the  testimony  to  Christ, 
which  is  everything.  So  the  formalist 
ever  in  the  church  asks.  Who  is  he  ? 
while  the  witness  for  Christ  only  ex- 
alts, only  cares  for,  Christ's  work." 
— A  i.roRD.     (See  next  verse.) 

23.  So  he  only  repeated  what  he  had 
often  said  to  others.  I  am  the  voice  of 
one  crying.  It  is  not  himself,  but  his 
preaching  and  mission  that  John  makes 
prominent.  His  whole  public  life  was 
as  a  sermon.  His  preaching  was  in- 
deed a  voice  of  one  crying  aloud,  of 
short  duration,  but  by  its  great  earn- 
estnesa  exciting  attention,  and  the  place 
of  his  preaching  was  the  wilderness. 
Wilderness  denotes  an  unenclosed,  un- 
tilled,  and  thinly-inhabited  district.  The 
word  was  applied  to  mountainous  re- 
gions, to  districts  fitted  only  for  pas- 
ture, and  to  tracts  of  country  remote 
from  towns  and  sparsely  settled.     The 


wilderness  in  which  John  preached  wa3 
a  striking  emblem  of  the  spiritual  des- 
olation of  Israel  at  that  time.  Make 
straight  the  way.  Make  a  direct 
roa<l  and  level  it,  referring  to  the  cus- 
tom of  levelling  and  straightening  the 
roads  before  Oriental  monarchs  on  their 
journeys  and  marches.  The  custom  still 
prevails  in  the  East.  Of  the  Lord,  of 
the  Messiah.  As  said  the  prophet 
£saias,  Isaiah.  The  prophecy  is 
briefly  quoted  according  to  its  sense, 
and  points  to  the  ministry  of  John  as 
preparatory,  and  to  him  as  the  precur- 
sor of  Christ.  He  went  before,  rebuking 
the  proud,  exposing  hypocrites,  call- 
ing men  to  repentance,  directing  their 
minds  to  the  Messiah,  and  making  ready 
a  people  prepared  for  the  Lord,  Luke  1  : 
16,  17.  The  other  evangelists  quote  the 
prophecy.  Matt.  3:3;  Mark  1:3; 
Luke  3  :  4,  5. 

24.  Were  of  the  Pharisees.  The 
Pharisees  were  a  religious  party  or  sect 
which  originated  about  one  hundred  and 
fifty  years  before  Christ.  Their  name 
means  separatists ;  they  were  those 
who  separated  themselves  from  Levit- 
ical  and  traditional  impurity.  To  be- 
come a  member  of  the  Pharisaic  asso- 
ciation one  must  agree  to  set  apart  all 
the  sacred  tithes,  and  refrain  from  eat- 
ing anything  that  had  not  been  tithed 
or  about  the  tithing  of  which  there  was 
any  doiibt.  As  the  tithes  were  regarded 
as  holy,  so  the  eating  and  enjoying  them 
were  regarded  as  a  deadly  sin.  A  Phar- 
isee must  ascertain  whether  the  articles 
which  he  purchased  had  been  duly 
tithed,  and  have  the  same  certainty  in 
regard  to  the  food  he  ate  both  in  his 
own  house  and  in  the  houses  of  others. 
As  publicans  and  sinners  were  not  care- 
ful about  this,  Pharisees  would,  of  course, 
not  eat  with  them,  for  in  so  doing  it  was 
assumed  that  they  partook  of  food  which 
had  not  been  duly  tithed,  Luke  5  :  30. 
Neither  would  they  associate  with  them, 
for,  as  excommunicated  persons,  they  re- 
garded them  as  very  heathen,  Mavt  16  < 


36 


JOHN  I. 


A.  D.  27 


25  And  they  asked  him  and  said  unto  him,  why  bap- 
tizest  thou  then,  if  thou  be  not  that  Christ,  nor  Elias, 

26  neither  that  prophet?     John  answered  them,  saying, 
•J I  baptize  with  water;  'but  there  standeth  one  among 


<i  Matt.  3. 11. 
»  Mai.  3.  1. 


17.  It  was  also  binding  on  them  to  ob- 
serve strictly  the  laws  of  purity,  accord- 
ing to  the  Mosaic  ritual  and  the  tradi- 
tions of  the  elders,  Mark  7  :  3.  They 
held  strictly  to  their  oral  law  or  tra- 
ditions, attaching  more  importance  to 
thera  than  even  to  their  written  law, 
Matt.  15  :  1-6.  They  were  the  formal- 
ists of  their  age  and  nation,  and  were 
too  often  characterized  fo**  thai,  osten- 
tation, self-righteousness,  and  hypoc- 
risy. They  were  the  most  numerous 
sect  among  the  Jews,  and  had  great 
influence  with  the  people. 

25.  Since  the  Pharisees  paid  so  great 
regard  to  outwai'd  observances,  they 
were  particularly  troubled  about  the 
new  rite  of  baptisnt  which  John  had 
instituted,  and  they  ask  him,  Why 
baptizest  thou,  then?  The  word 
baptize  is  the  Greek  word  baptizo 
transferred  into  our  language  and  the 
termination  altered,  and  means,  literal- 
ly, to  immerse.  This  has  been  the 
meaning  of  the  verb  in  the  original  in 
every  stage  of  the  Greek  language,  and 
it  is  still  its  meaning  in  the  modern 
Greek.  In  this  all  lexicographers  are 
agreed.  In  accordance  with  this  mean- 
ing, the  Greek  Church  in  all  of  its 
branches  has  uniformly  practised  im- 
mersion from  the  earliest  period  to  the 
present.  Its  figurative  meaning  is  based 
on  this  ground-meaning,  and  always  ex- 
presses an  idea  of  immersion.  But  it  is 
only  with  the  literal  meaning  that  we 
have  here  to  do.  The  baptism  of  John 
w^as  a  new  rite.  It  was  not  founded  on 
the  immersions  of  the  old  dispensation, 
under  which  persons  performed  the  cere- 
mony of  bathing  or  immersing  the  whole 
body — not  on  others,  but  on  themselves, 
Lev.  15  :  6;  16  :  4.  The  immersion  of 
one  person  by  another,  as  a  divinely- 
appointed  act,  is  peculiar  to  Christian- 
ity, and  was  first  introduced  in  con- 
nection with  it.  It  was  practised  neither 
among  Jews  nor  heathen.  Some,  indeed, 
would  found  it  on  proselyte  baptism 
among  the  Jews,  but  this  appears  not 
to  have  been  known  till  long  after 
John.     Indeed,  the  earliest  mention  of 

Itroselyte  baptism  is  found  in  the  Baby- 
ouish  Talmud,  a  Jewish  commentary 


of  the  sixth  century.  John  himself  de« 
clared  that  he  received  his  commission 
to  baptize  directly  from  God  (ver.  33), 
and  Jesus  intimated  that  the  rite  was 
revealed  to  John  from  heaven,  Luke 
20  :  4.  As  a  new  rite  it  was  a  distin- 
guishing feature  of  his  ministry,  and 
he  is  called  2^he  Baptist,  Mark  6  :  25; 
Luke  7  :  20.  Compare  the  author's 
Notes  on  Matthew,  ch,  3  :  6.  and  his 
Notes  on  3Iark,  ch.  1:4:  also  see  Dr, 
Conant's  Baptizein,  Carson  On  Baptism, 
and  kindred  works. 

26.  I  baptize  with  Avater,  rather, 
"in  water,"  according  to  the  original. 
The  Greek  preposition  en  with  baptizo, 
in  connection  with  the  immersing  sub- 
stance, never  means  with,  but  always 
in.  See  Conant's  Baptizein,  sec.  3, 
2.  Meyer  says  on  this  phrase  in  Matt. 
3  :  11:  "  £n  {in)  is,  in  accordance  with 
the  meaning  of  baptizo  (immerse),  not 
to  be  understood  instrumentally,  but, 
on  the  contrary,  as  in,  in  the  element 
wherein  the  immersion  takes  place." 
So  also  the  very  learned  Presbyterian 
scholar.  Dr.  George  Campbell,  com- 
ments on  the  same  passage :  "  The 
word  baptizein  (baptize)  both  in  sacred 
authors  and  in  classical  signifies  to  dip, 
to  plunge,  to  immerse,  and  was  rendered 
by  Tertullian,  the  oldest  of  the  Latin 
Fathers,  tingere,  the  term  used  for  dye- 
ing clotli,  which  was  by  immersion.  It 
is  always  construed  suitably  to  this 
meaning.  Thus  it  is  in  water,  in  Jor- 
dan.^' "  When  the  Greek  word  baptizo 
is  adopted,  I  may  say,  rather  than  trans- 
lated, into  modern  languages,  the  mode 
of  construction  ought  to  be  preserved,  so 
far  as  may  conduce  to  suggest  its  orig- 
inal import.  It  is  to  be  regretted  that 
we  have  so  much  evidence  that  even 
good  and  learned  men  allow  their  judg- 
ments to  be  warped  by  the  sentiments 
and  customs  of  the  sect  which  they  pre- 
fer. The  true  partisan,  of  whatever  de* 
nomination,  always  inclines  to  correct 
the  diction  of  the  Spirit  by  that  of  the 
party." — The  Four  Gospels,  Boston  edi- 
tion, vol.  iv.,  pp.  23,  24. 

John  afterward  (ver.  33)  'old  his  dis. 
ciples  that  his  authority  for  administer' 
ing  the  ordinance  was  directly  from  God. 


A.  D.  27. 


JOHN  I. 


37 


27  you,  '  whom  ye  know  not ;  *  he  it  is,  who  coming  after  '  ^^rs.  lo,  ii. 
me  is  preferred  before  me,  whose  shoe's  latchet  I  am  ^g '  4.  ^'     ' 

28  not  worthy  to  unloose.     These  things  were  done  "  in  »  ch.  ib.  40 ;  Judg 
Bethabara,  beyond  Jordan,  where  John  was  baptizing. 


7.24. 


But  when  these  Pharisees  demanded  his 
authority  he  gave  them  no  answer.  It 
was  enough  for  them  to  know  that  his 
baptism  and  work  were  insignificant  in 
importance,  compared  with  those  of  the 
Messiah  who  was  already  at  the  doors. 
There  standeth  one  among  you 
whom  ye  know  not.  Possibly,  as 
John  looked  upon  the  multitude,  his 
eyes  rested  upon  Jesus,  who  had  but 
just  now  returned  from  his  temptation 
in  the  wilderness,  and  who  stood  there 
in  the  crowd  unnoticed  and  unknown. 
Yet  this  supposition  is  not  necessary. 
He  had  been  among  them  in  his  bap- 
tism. His  ministry  began  then,  and 
he  was  "now  among  the  Jewish  nation, 
known  by  John  as  the  Messiah,  though 
unrecognized  by  them. 

27.  Omit  the  words,  Is  preferred 
before  me,  according  to  the  correct 
text.  Whose  shoe's  latchet;  the 
strap  of  whose  shoe  or  sandal.  ' '  The  shoe 
itself,  if  Ave  may  so  call  it,  consists  of  a 
piece  of  a  strong,  untanned  skin ;  .  .  . 
this  is  cut  somewhat  larger  than  the 
sole  of  the  foot,  and  is  made  fast  by 
means  of  strings  or  thongs  of  leather, 
which  gather  the  edges  and  are  tied 
around  the  foot  very  much  like  the  an- 
cient sandals.  This  kind  of  shoe  is  used 
not  only  by  shepherds,  but  by  the  in- 
habitants of  all  the  remote  villages.  .  .  . 
It  seems  to  have  been  used  by  the  poorer 
classes  in  ancient  times." — Dr.  H.  J. 
Van  Lennep,  Bible  Lands,  p.  186. 

28.  In  Bethabara.  According  to 
the  best  manuscripts,  In  Bethany  be- 
yond Jordan.  The  precise  spot  is  un- 
known, but  it  was  doubtless  in  the 
immediate  vicinity  of  the  river.  Where 
John,  etc.  John  was  baptizing  in  the 
Jordan,  Matt.  3  :  5,  13  ;  Mark  1  :  5,  9. 
This  Bethany  must  have  been  upon 
or  near  the  eastern  bank  of  the  riv- 
er. (See  the  latter  part  of  the  quota- 
tion below.)  The  deputation  from  Jer- 
usalem got  80  little  satisfaction  from 
John  that  they  did  not  care  to  inquire 
about  this  greater  One  to  whom  he 
pointed  them.  "  So  the  day  passed  and 
Jesus  remained  unknown ;  assuming, 
Bayingjdoing,  nothing  by  which  he  could 


be  recognized."  The  people  did  not 
know  him,  for  only  John  and  himself 
had  seen  the  dove  and  heard  the  voice 
at  his  baptism.  Jesus  would  not  bear 
witness  of  himself;  he  left  this  to 
John,  whose  appointed  office  it  was 
to  make  him  known.  Where  John 
w^as  baptizing.  "  An  hour  and 
a  half's  gallop  across  the  plain  takes 
one  from  Jericho  to  the  Jc^dan. 
The  Latin  bathing-place  is  seven  miles 
from  the  Dead  Sea.  That  of  the  Greeks 
is  some  two  miles  farther  north.  There 
is  a  lower  pilgrims'  ford,  two  and  a 
half  miles  from  the  Dead  Sea,  used  by 
modern  pilgrims  and  travellers  between 
Jerusalem  and  Moab.  Tlie  first-named 
of  these,  which  we  visited,  is  generally 
accepted  as  the  place  of  our  Lord's  bap- 
tism, as  it  was  of  Israel's  crossing  and 
other  great  events.  The  ford  we  had 
hoped  to  cross,  but  the  water  was  too 
swift  and  deep.  Although  the  dry  sea- 
son was  upon  us  (it  was  April  22d),  we 
found  the  river  at  least  one  hundred 
feet  wide  and  apparently  from  eight  to 
twelve  feet  deep  in  different  places.  No 
Arab  would  venture  to  attempt  to  swim 
across.  In  bathing  we  were  obliged  to 
keep  near  the  bank.  The  water  was  of 
a  milky  color,  and  not  uncomfortably 
cold.  .  .  .  This  would  seem  to  be  a  fit- 
ting place  for  Christ's  baptism.  Thi 
river  a  little  above  darts  from  a  ravine 
thickly  studded  with  green  trees,  and 
being  arrested  by  headlands,  here  sets 
back,  apparently  clasping  a  wooded 
islet  in  its  shining  arms,  and  forming 
by  the  graceful  curve  of  its  refluent 
waves  quite  a  handsome  little  lakelet, 
around  which  thousands  of  spectators 
could  be  congregated,  as  when  of  old 
there  went  out  to  John  the  Baptist 
'  Jerusalem  and  all  Judea,  and  all  the 
region  round  about  Jordan,  and  were 
baptized  of  him  in  Jordar  jonfessing 
their  sins,'  Matt.  3:5,  6.  .  .  .  The 
Bethabara,  beyond  Jordan,  near  where 
John  baptized  (John  1  :  28),  was  not  far 
ofi",  but  is  yet  unidentified.  The  word 
means  '  house  of  passage,*  indicating  a 
ford.  But  all  the  best  manuscripts  read 
Bethany  ('  place  of  date* ' )  beyond  JoT' 


88 


JOHN  I. 


A.  D.  27 


29  The  next  day  John  seeth  Jesus  coming  unto  him, 
and  saith,  Behold  *  the  Lamb  of  God,  ^  which  taketh 

30  *  away  the  sin  of  the  world  !     *  This  is  he  of  whom  I 
said,  After  me  cometh  a  man  which  is  preferred  be- 

31  fore  me ;  for  he  was  before  me.     And  ^  I  knew  him 


1.  3:  2.  17 :  1  John  2.  2 ;  3.  5 ;  4.  10 ;  Rev.  1.  5. 

•  vers.  15.  27.  »>  Luke  1.  80. 


«  Lev.  16.  21,  22. 


»  Gee.  22.  8;  Ex. 
12.  3-10;  29.  38, 
39;  Isa.  53.  7; 
Acts  8.  32. 

y  Isa.  53.  4-6.  11;  2 
Cor.  5.  lo;  GaL 
1.4;  3.  13;  Heb. 


dan.  Lieut.  Conder  thinks  he  has  iden- 
tified the  place,  some  twenty-five  miles 
from  Nazareth,  in  a  ford  called  by  the 
natives  *  Ford  of  Crossing.'  But  he  is 
piobably  misled  by  the  wrong  reading 
of  the  text.  The  idea  of  a  foi'd  is  not 
in  it." — Dr.  Fish,  Bible  Lands  Illus- 
trated, pp.  261,  264-266. 

29-34.  John  points  out  Jesus  to 
HIS  Disciples  as  the  Lamb  of  Sac- 
rifice WHO  is  to  expiate  Human 
Guilt.  In  regard  to  the  sacrificial 
symbols  of  the  Old  Testament,  there 
can  be  no  doubt  that  the  idea  conveyed 
to  the  Hebrew  mind  by  the  sin-otferings 
of  the  old  dispensation  was  that  of  sat- 
isfaction to  a  justly-offended  Deity. 
There  was  an  instinct  of  justice  that 
approved  ofthis  demand  for  satisfaction. 
This  satisfaction,  moreover,  was  ren- 
dered by  substitution.  The  sinner 
substituted  the  life  of  another  for  his 
own  life,  and  himself  went  free.  Satis- 
faction by  substitution  was  God's  meth- 
od of  salvation.  The  work  of  Christ 
for  us  must  be  interpreted  in  accordance 
with  these  ideas  of  sacrifice  into  which 
God  educated  the  race.  To  call  the 
sacrificial  language  of  the  New  Testa- 
ment a  mere  accommodation  to  Jewish 
notions  is  to  deny  the  foresight  and 
design  of  God  in  the  institution  of  the 
Old  Testament  types,  and  to  put  the 
Mosaic  system  on  a  level  with  the  hea- 
then religions. 

29.  The  next  day,  after  the  depu- 
tation had  come  and  gone,  John  seeth 
Jesus  coming  unto  him,  doubtless 
for  the  very  purpose  of  receiving  John's 
testimony.  John  could  now  point  out 
Jesus  to  his  own  disciples,  who  would 
accept  his  witness  as  final  and  authori- 
tative. Behold  the  Lamb  of  God. 
Jesus  is  called  a  lamb,  not  simply  be- 
cause of  the  purity  of  his  personal 
character,  or  his  meekness  and  patience 
under  suffering,  but  because  he  was  the 
Lamb  of  Sacrifice,  destined  by  God  and 
accepted  by  God  as  a  propitiation  for 
the  sins  of  the  world.    VVhich  taketh 


away  the  sin  of  the  world.      No 

Jew  could  hear  of  a  "  lamb  that  taketh 
away  sin  "  without  being  instantly  re- 
minded of  the  sacrifices  of  the  temple, 
in  which  the  death  of  an  animal  victim 
was  accepted  in  place  of  the  sinner's 
death,  and  satisfaction  was  rendered  to 
the  offended  holiness  of  God.  Isaiah, 
in  foretelling  the  sufferings  of  the  Mes- 
siah and  his  propitiatory  work,  had 
made  use  of  this  same  figure  (see  Isa.  53 : 
7).  When  the  Baptist  called  Jesus  by 
this  name,  he  meant  that  Jesus  was  the 
divinely-appointed  victim,  on  whom  the 
Lord  would  "  lay  the  iniquity  of  us 
all,"  who  should  be  "  brought  as  a  lamb 
to  the  slaughter  "  and  be  "  wounded  for 
our  transgressions,"  that  "  by  his  stripes 
we  might  be  healed."  Jesus  was  the 
Lamb  of  God  in  whom  all  the  sacrifi- 
cial types  of  the  old  dispensation  and 
all  the  prophecies  of  a  suffering  Messiah 
should  be  fulfilled.  In  taking  human 
nature  he  had  taken  upon  him  "  the  sin 
of  the  world."  In  that  nature  he  would 
bear  the  suffering  and  death  which  were 
the  penalty  of  sin,  and  thereby  bring  to 
men  delivei'ance  from  its  dominion  and 
power.  This  was  a  redemption  not  for 
the  Jews  only,  but  for  all  mankind 
(1  John  2  :  2). 

30.  This  is  he  of  whom  I  said. 
John  points  to  Jesus  as  the  personage 
to  whom  all  his  former  announcements 
referred.  The  expression  is  the  same 
as  in  verse  15.  After  me,  in  time. 
Is  preferred  before  me,  in  dignity 
and  honor  ;  for  he  was  before  me, 
referring  to  Christ's  eternal  pre-exist- 
ence  with  the  Father. 

31.  And  I  knew  him  not.  There 
is  a  pathos  in  this  regretful  utterance  of 
the  Baptist.  It  seemed  strange  to  him 
now  that,  with  all  his  personal  know- 
ledge of  Jesus'  holy  character,  he  should 
not  earlier  have  recognized  him  as  the 
Messiah.  Yet  that  he  should  be 
made  manifest  to  Israel,  there- 
fore am  I  come,  etc.;  this  making 
known  of  Jesus   was  the  great  object 


A.  D.  27. 


JOHN  I. 


S9 


not ;  but  that  he  should  be  made  manifest  to  Israel, 

•=  therefore  am  I  come  baptizing  with  water.  •  ver.  7;  Mai.  3.  i; 

32      "^Aad  John  bare  record,  saying,  I  saw  the  Spirit  lAi^' h-79^z^3 

descending  from  heaven  like  a  dove,  and  it  abode  4;  Acts  19/4. 

88  upon  him.     And  I  knew  him  not;  but  he  that  sent  ^ ch- 5-g<^2 ; Matt. 3. 

me  to  baptize  with  water,  the  same  said  unto  me,  ' 

Upon   whom  thou  shalt  see  the  Spirit  descending,  .jviai.  3.  2;  Matt. 

and  remaining  on  him,  ®the  same  is  he  which  bap-  3.  ii;  Acts  1.5; 

84  tizeth  with  the  Holy  Ghost.     And  I  saw,  and  bare  f^  ^-4,  10,  44; 

record,  ^  that  this  is  the  Son  of  God.  t  Matt."  3. 17. 


of  John's   mission.     Baptizing  with 

water,  rather,  according  to  the  origi- 
nal, baptizing  in  water.  See  notes  on 
vers.  26,  33. 

32,  John  bare  record  ;  bore  testi- 
mony, witness.  I  saw,  at  his  baptism, 
the  Spirit  descending.  This  de- 
sceudiug  and  abiding  of  the  Spirit  was 
the  appointed  sign  (ver.  33)  by  which 
John  was  to  recognize  Jesus  as  hiiu 
which  baptizeth  with  the  Holy 
Ghost,  as  an  all-encompassing  puri- 
fying element,  just  as  John's  baptism 
is  said  to  be  a  baptism  not  ''^  with,"  but 
"m  water."  Like  a  dove,  As  a  dove, 
which  may  refer  either  to  the  shape  or 
manner  in  which  the  Spirit  descended ; 
probably  the  former,  for  Luke  (3  :  22) 
says  "in  a  bodily  shape  like  (as)  a 
dove."  It  was  something  also  that  could 
be  seen.  John  saw  it.  The  dove  was  a 
fit  emblem  of  the  pure,  gentle,  and  peace- 
ful character  of  Jesus  and  his  work,  Isa. 
61:1-3;  Matt.  10:  16;  11:29;  12:19- 
21.  John  adds  :  And  it  abode  upon 
him.  Thus  John  received  the  prom- 
ised token  of  the  Messiah,  and  Jesus 
received  the  heavenly  anointing ;  and 
here  the  active  and  official  ministry  of 
Jesus  begins.  Ps.  45  :  7  ;  Isa.  11  :  2; 
42  :  1. 

33.  Baptize  Avith  water  . . .  bap- 
tizeth with  the  Holy  Ghost.  That 
the  former  of  these  phrases  ought  not  to 
be  translated  ''  with  water"  is  evident 
from  the  words  "in  Jordan"  (Matt. 
3:6),  where  we  cannot  possibly  say 
"  were  baptized  of  him  with  Jordan." 
The  preposition  in  both  these  cases  is 
the  same,  as  also  in  the  phrase  "  bap- 
tizeth with  the  Holy  Ghost,"  which  ought 
to  be  rendered  "  baptizeth  in  the  Holy 
Ghost."  Cyril,  Bishop  of  Jerusalem 
A.  D.  350,  who  wrote  while  Greek  was 
a  living  language,  gives  us  his  under- 
standing of  this  phrase  as  follows  :  "  For 
the  Lord  saith,  '  Ye  shall  be  immersed 


in  the  Holy  Spirit  not  many  days  after 
this.'  Not  in  part  the  grace,  but  all- 
sufficing  the  power!  For  as  he  who 
sinks  down  in  the  waters,  and  is  im- 
mersed, is  surrounded  on  all  sides  by 
the  waters,  so  also  they  were  complete- 
ly immersed  by  the  Spirit."  Wherever 
this  baptism  of  the  Holy  Spirit  is  men- 
tioned, it  is  always  said  to  be  "in  the 
Holy  Spirit,"  as  the  element  in  which 
the  baptism  is  performed.  Archbishop 
Tillotson  has  seized  upon  the  essential 
idea  of  this  baptism  in  his  exposition  of 
Acts  2  :  1-4:  "  '  It  filled  all  the  house.' 
This  is  that  which  our  Saviour  calls 
baptizing  the  apostles  with  the  Holy 
Ghost,  as  they  who  sat  in  the  house 
were,  as  it  were,  innnersed  in  the  Holy 
Ghost ;  as  they  who  were  baptized  with 
water  were  overwhelmed  and  covered 
all  over  with  water,  which  is  the  proper 
notion  of  baptism."  John,  by  contrast- 
ing his  baptism  in  water  with  that  iu 
the  Holy  Spirit  and  fire,  showed  the 
very  great  su})eriority  of  Christ's  office, 
work,  and  power.  As  spirit  and  fire 
are  more  powerful,  penetrating,  and 
subtle  than  water,  so  Christ's  work 
would  be  higher,  more  spiritual  and 
profoundly  searching  than  his,  consum- 
ing the  dross  and  producing  a  higher 
spiritual  life,  with  all  the  attendant 
fruits  and  blessings. 

34.  And  I  saw  and  bare  record, 
or  witness.  John  had  heard  the  voice 
at  the  baptism  proclaiming  Jesus  to  be 
Son  of  God,  Matt.  3  :  17.  What  he  says 
in  vers.  15  and  IS  of  Christ's  pre-exist- 
ence  and  intimate  association  with  (rod 
shows  that  he  understood  by  this  title  a 
dignity  such  as  no  mere  man  could  lay 
claim  to.  Though  John  may  not  have 
fully  comprehended  its  meaning,  the 
Spirit,  who  spoke  through  him,  meant 
it  as  a  testimony,  not  only  to  Jesus* 
Messiahshii.,  but  to  his  original  divine 
dignity  and  equality  with  the  Father. 


40 


JOHN   I. 


A.  D.  27 


85      Again,  tLe  next  day  after,  John  stood,  and  two  of 

36  his  disciples ;  and  looking  upon  Jesus  as  he  walked, 

37  he  saith,  «  Behold  the  Lamb  of  God!     And  the  two   « ^er-  29 ;  Isa.  4& 
disciples  heard  him  speak,  and  they  followed  Jesus.  '     ^  '    '  ' 

of  the  titles  to  men  and  anjijels  in  the 
Old  Testament  are  often  alluded  to  in 
the  New  as  justifying  and  foreshadow- 
ing the  api)ropriation  of  the  name  as 
the  proper  prerogative  of  him  who  was 
the  King  of  kings  and  the  Lord  of  men 
and  angels.  The  occasional  use  of  the 
titles  '  Son  of  man  '  and  '  Son  of  God  '  in 
a  subordinate  sense  in  the  Old  Testa- 
ment, therefore,  so  far  from  militating 
against  their  appropriation  in  a  peculiar 
and  far  higher  sense  in  the  New,  was,  in 
fact,  only  the  preparation  of  suitable 
language  to  express  that  high  pecu- 
liarity—  only  the  type  and  prophecy 
of  the  coming  of  him  who  ivas  truly 
and  emphatically  the  Son  of  man  and 
THE  Son  of  God,  and  so  was  a  fit  Me- 
diator between  God  and  man,  even  the 
God-man  Christ  Jesus." — Dr.  W.  S. 
Tyler,  Amherst  College,  in  Biblioth- 
eca  Sacra,  Oct.,  1865,  p.  621. 

35-42.  The  Baptist's  Testimony 
LEADS  John,  Andrew,  and  Petee 

TO   FOLLOW   JeSUS. 

35.  The  next  day,  after  his  first 
testimony,  related  in  verse  39,  John 
stood,  or  was  staiiding,  at  his  cus- 
tomary place  of  preaching,  and  two 
of  his  disciples.  One  was  Andrew 
(see  on  ver.  4U),  and  the  other  was 
doubtless  John,  the  author  of  this 
Gospel,  who  from  modesty  always  ab- 
stained from  mentioning  his  own  name. 
On  John,  see  Introductory  Re- 
marks. 

36.  And  lookin§r,  with  fixed  and 
reverent  gaze,  upon  Jesus  as  he 
walked,  without  followers  and  in  dig- 
nified silence.  It  would  seem  that  Jesus 
avoided  all  private  intercourse  with  the 
Baptist,  in  order  that  there  might  be  nc 
suspicion  of  collusion  between  them  ;  he 
saith.  Behold  the  Lamb  of  God! 
John  and  Andrew  could  hardly  have 
understood  this  if  they  had  not  heard 
the  day  before  those  other  w^ords  that 
ex])lained  it :  "  that  taketh  away  the 
sin  of  the  world,"  ver.  29.  That  pub- 
lic witness  of  the  Baptist  had  produced 
little  immediate  eticct ;  this  private  tes- 
timony to  the  two  disciples  fixed  all  their 
Messianic  hopes  on  .Jesus. 

37.  And  the  two  ...  heard  .    .and 


The  Jews  did  not  expect  the  Messiah  to 
be  a  divine  person,  any  more  than  they 
expected  him  to  be  a  Lamb  of  sacrifice. 
It  was  surely  nothing  but  the  teaching 
of  the  Si)irit  that  led  John,  in  these  two 
testimonies,  to  utter  nothing  that  might 
flatter  the  common  Jewish  expectations 
of  a  human  conqueror  or  king,  but  to 
introduce  the  Saviour  to  the  world  by 
exj>ressions  which  imply  the  two  great 
essential  truths  of  Christianity  ;  namely, 
the  divinity  of  Christ  and  his  atoning 
death  for  the  sins  of  the  world.     That  I 
this  is  the  Son  of  God.  "  Jesus  Christ 
is  not  the  only  person  who  is  called  the 
Son  of  God  in  the  Scriptures.     Angels 
(Job  1:6;  38  :  7),  kings  and  rulers  (2 
Sam.  7  :  14;  Ps.  82  :  6),   the   righteous 
and  their   families  (Gen.  6  :  2,  4),  and 
especially   believers   in   Jesus  (1  John 
3  :  2),  are  all  so  called  to  express  their 
high  rank  or  relation  and  resemblance 
to  the  Most  High.  But  Christ  calls  him- 
self, and  is  called  by  the  sacred  writers, 
not  a  son  of  God,  but  the  ISon  of  God 
(John   1  :  34;    11  :  4),   and   what  is,  if 
jjossible,  still  more  distinctive  and  com- 
plete, THE  Son.     (The  absence  of  the 
article  in  some  cases  can  be  easily  ex- 
plained grammatically.   G.  w.  C.)     In 
most  of  the  passages  in  which  the  title 
is  applied  to  others  it  occurs  in  the  })lu- 
ral  number,  or,  if  in  the  singular  num- 
ber, without  the  article,  as  when  God 
says  to  Solomon,  '  I  will  be  his  father, 
and  he  shall  be  my  son,'  2  Sam.  7  :  14. 
The  passages  in  which  magistrates  and 
angels  are  called  sons  of  God  are  not 
only  plural  and  indefinite,  but  they  are 
found  only  in  such  poetical  books  as  Job 
and  the  Psalms,  and  are  manifestly  the 
'anguage  of  poetry.     Moreover,   these, 
and  also  those  in  which  the  title  is  ap- 
plied  to  Adam   (Luke  3  :  38)  and  Sol- 
omon, are  solitary  passages,  not  only  pe- 
culiar to  certain  writers,  but  occurring 
only   once   or  twice   in   those   writers. 
Christ,  on  the  other  hand,  calls  him- 
self the  Son  of  God,  or  the  Son,  habit- 
ually in  the  Gospel  of  .John,  and  is  fre- 
quently called  by  this  distinctive  name 
in  all  the  writers,  historical,  doctrinal, 
and   poetical,   in   the  New   Testament. 
Furthermore,  these  casual  applications 


A.  D.  27. 


JOHN  I. 


41 


38  Then  Jesus  turned  and  saw  them  following,  and  saith 
unto  them,  What  seek  ye?  They  said  unto  him, 
Rabbi  (which  is  to  say,  being  interpreted,  Master), 

39  ''where  dwellest  thou?  He  saith  unto  them,  'Come 
and  see.  They  came  and  saw  where  he  dwelt,  and 
abode  with  him  that  day;  for  it  was  about  the  tenth 
hour. 

40  One  of  the  two  which  heard  John  speak  and  fol- 
lowed  him,  was   ^  Andrew,   Simon   Peter's   brother. 


»>ch.     12.     21;     1 

Kings  10.  8;  Pa. 

27.4;Prov.8.34; 

Song  Sol.  1.  7. 
«ch.  6.  37;  Pro  v.  5, 

17;  Matt.  11.  28; 

Rev.  3.  20. 
k  Matt.  4.  18. 


foIloAved  Jesus.  They  walked  after 
Jesus,  as  if  to  overtake  and  converse 
with  him.  It  was  leaving  their  old 
master  to  return  no  more.  Yet  they 
went  with  John's  full  knowledge  and 
approbation.  A  great  part  of  the  Bap- 
tist's work  had  been  accomplished  when 
once  he  had  prepared  these  first  follow- 
ers for  Jesus. 

38.  Then  Jesus  turned.  Rather, 
A)id  Jesus  tamed.  Saw  them  fol- 
lowing. His  heart  was  drawn  out  to- 
ward these  first  representatives  of  his 
future  church.  With  a  kind  word  he 
relieved  their  timidity  and  embarrass- 
ment, and  opened  the  way  for  the  ex- 
pression of  their  heart's  desire.  What 
seek  ye  ?  He  asks  for  their  good.  He 
would  draw  out  their  secret  faith  and 
the  desire  of  their  heart.  Rabbi.  The 
Hebrew  Mab  means  great,  great  one. 
Applied  sometimes  to  kings,  judges,  or 
noblemen,  it  afterwai'd  became  a  title 
of  honor  in  the  Jewish  schools,  in  the 
sense  of  mazier,  teacher ,  ^ooXov .  Hatbi 
means  my  master,  being  a  highly  hone  r- 
able  term.  See  on  ch.  20  :  ItJ.  Where 
dwelleiEttf  abidest,  thou?  Jesus' 
question  was  one  of  encouragement, 
and  yet  of  admonition  to  self-examina- 
tion. It  was  an  intimation  that  he  was 
no  temporal  prince,  but  that,  such  as  he 
was,  he  might  be  found  of  those  who 
truly  sought  him.  Their  answer  im- 
plies that  they  did  not  desire  a  merely 
casual  conversation,  but  longed  to  abide 
with  him,  and  to  receive  continuous  in- 
struction from  him.  By  calling  him 
"  Habbi  "  they  recognized  him  as  their 
proper  "  master,"  or  teacher. 

39.  Come  and  see.  According  to 
the  highest  critical  authorities,  Covie 
and  ye  shall  see.  They  accepted  this 
friendly  invitation.  Abode  with  him 
that  day,  probably  in  some  humble 
inn  or  tent  which  Jesus  had  chosen  for 
a  lodging-place.  About  the  tenth 
hour;  ac^iurding  to  the  Jewi&h  method 


of  reckoning  time,  four  o'clock  in  the 
afternoon  ;  but  more  probably  John  fol- 
lowed the  Roman  method,  according  to 
which  the  day  began  at  midnight,  and 
thus  it  was  ten  o'clock  in  the  morning. 
There  seems  to  be  internal  evidence  in 
John's  Gospel  that  he  adopted  the  com- 
mon Roman  reckoning.  Thus,  here, 
"  the  tenth  hour  "  accords  better  with 
ten  o'clock  a.  M.  than  four  P.  M.  The 
introduction  of  the  two  disciples  "  on 
the  morrow"  (ver.  35),  and  the  state- 
ment, "  they  abode  with  him  that  day," 
accord  better  with  the  morning  hour. 
So  also  in  chapter  4:6,  "the  sixth 
hour,"  six  P.  M.  (numbering  the  hours 
from  midday  as  well  as  from  midnight, 
and  not  exceeding  the  number  twelve), 
agrees  remarkably  with  our  Lord's 
weariness  from  his  journey,  and  the 
time,  instead  of  noon,  when  the  woman 
would  naturally  come  forth  to  draw 
water.  So  also  in  chapter  4  :  52,  seven 
P.  M.  may  be  said  to  agree  better  with 
the  circumstances  and  probable  distance 
betwten  Cana  and  Capernaum.  This 
view  also  accords  with  the  fact  that 
John  wrote  for  the  people  (primarily 
for  the  Christians)  of  Asia  Minor,  and 
that  they  were  largely  unacquainted 
with,  and  unaccustomed  to,  the  Jewish 
mode  of  reckoning.  Compare  Author's 
Harmony,  §  181.  Matthew,  Mark,  and 
Luke  follow  the  Jewish  method,  by 
which  the  day  began  at  6  A.  M.  This 
long  day  of  converse  with  the  Saviour 
established  their  fiiith  that  he  was  the 
Messiah,  and  determined  their  future 
course  as  his  disciples.  It  was  the  first 
teaching  of  Jesus,  and  the  beginning  of 
his  church.  John  considered  it  "  the 
birth-hour  of  his  higher  life,"  and  this 
minute  mention  of  days  and  hours  shows 
how  deeply  every  incident  was  im- 
pressed upon  his  memory. 

4Q.  Andrew  was  a  name  of  Greek  or- 
igin, and  was  in  use  among  the  Jews.  It 
is  derived  from  a  word  that  means  mctn, 


42 


JOHN   I. 


A.  D.  27 


41  He  first  findeth  his  own  brother  Simon,  and  saith   J^  ^*"^  ^- ^5,  26, 
unto  him,  We  have  found     the  Messias,  which  is,   T  ch."  6. 70  71. 

And    he    brought   •  Matt,  le!  i7,"tfar- 

"  ■  jona. 

p  Matt.   IB.  18;    1 
Cor.  1.  12;  Gal. 
2.9. 
<«  ch.  21.  2  ;  Matt. 
10.  2. 


42  being  interpreted,   the   Christ.™ 

him  to  Jesus ;  and  when  Jesus  beheld  him,  he  said, 
"Thou  art  Simon,  'the  son  of  Jona;  Pthou  shalt 
be  called  Cephas  (which  is  by  interpretation,  1  a 
stone). 


and  may  have  been  applied  to  him  on 
ae^;ount  of  his  manly  spirit.  He  be- 
longed to  Bethsaida  (ver.  44),  and  was 
a  disciple  of  John  the  Baptist,  and  had 
the  honor  ot  leading  his  br-^ther  Peter 
to  Christ,  ver.  41.  He  resided  after- 
ward at  Capernaum,  Mark  1  :  29.  He 
appears  in  connection  with  feeding  the 
five  thousand  (ch,  6:8),  afterward  as 
the  introducer  of  certain  Greeks  to  Jesus 
(ch.  12 :  22),  and  also,  with  Peter,  James, 
and  John,  asking  concerning  the  destruc- 
tion of  the  temple,  Mark  13  :  3.  Of  his 
subsequent  history  and  labors  nothing 
is  certainly  known.  Tradition  assigns 
Scythia,  Greece,  and  Thrace  as  the 
scenes  of  his  ministry.  He  is  said  to 
have  been  crucified  at  Patrse,  in  Achaia, 
on  a  cross  in  the  shape  of  X,  which  is 
therefore  called  St.  Andrew's  cross. 

Simon  Peter.  Jesus  surnamed  him 
Peter,  ver.  42 ;  Mark  3  :  16.  Simon  is 
contracted  from  Simeon,  and  means 
hearkening ;  Peter  signifies  a  piece  of 
rock,  a  stone,  equivalent  to  the  Aramaic 
Cephas,  first  given  him  as  a  surname  at 
his  introduction  to  Jesus,  ver.  42.  Peter 
was  the  name  by  which  he  was  general- 
ly, though  not  always  (Acts  15  :  14), 
designated  as  an  apostle.  It  was  given 
him  in  allusion  to  his  hardy  character, 
noted  for  decision  and  boldness,  and  to 
the  conspicuous  position  he  should  hold 
among  the  apostles,  in  subordination  to 
Christ,  as  one  of  the  great  foundations 
of  the  church,  Eph.  2  :  20  ;  Rev.  21  :  14. 
Not  only  is  the  name  significant,  but  also 
its  position  at  the  head  of  the  four  cat- 
alogues of  the  apostles,  Matt.  10  :  2 ; 
Mark  3:16;  Luke  6:14;  Acts  1 :  13. 
He  was  among  the  first  who  recognized 
Jesus  as  the  Messiah,  and  with  Andrew, 
his  brother,  the  first  called  to  be  a  con- 
stant attendant  of  Jesus,  Mark  1 :  16-18. 
lie  was  spokesman  of  the  apostles,  as  in 
Matt.  16  :  16,  and  the  chief  speaker  on 
the  day  of  Pentecost.  He  was  also  the 
first  to  carry  the  gospel  to  the  Gentiles, 
Acts  10.  Thus  Peter  may  be  said  to 
have  opened   the   kingdom   of  heaven 


to  both  Jews  and  Gentiles.  But  though 
prominent  and  foremost  among  the  apos- 
tles, he  was  not  over  them  nor  above  them. 
That  he  had  no  superiority  of  rank  i.o 
evident  from  1  Pet.  5:1,  where  he  de- 
scribes himself  as  a  fellow-elder,  and 
from  the  fact  that  Paul  in  Gal.  2  :  7-9 
speaks  of  him  as  one  of  the  "pillars" 
together  with  James  and  John,  com- 
pares him  as  an  apostle  to  the  circumcis- 
ion to  himself  as  an  apostle  to  the  uncir- 
cumcision,  and  rebukes  him  as  an  equal. 
That  the  apostles  were  all  equal  in  rank 
appears  from  Matt.  18  :  18 ;  19  :  27,  28 ; 
20  :  25,  26,  28 ;  23  :  8 ;  John  20  :  21-23 ; 
Acts  1 :  8.  The  most  we  know  of  Peter  is 
derived  from  the  Gospels  and  the  Acts 
of  the  Apostles.  The  latter  book  traces 
him  to  the  Council  at  Jerusalem.  After 
this  he  was  with  Paul  at  Antioch  (Gal. 
2  :  11),  labored  at  Corinth  (1  Cor.  1  : 
12  ;  3  :  22),  and  at  Babylon,  where 
he  wrote  his  first  Epistle,  1  Pet.  5  :  13. 
According  to  a  tradition  which  may  be 
considered  in  the  main  reliable,  he  vis- 
ited Rome  in  the  last  year  of  his  life, 
and  sutlered  martyrdom  by  crucifixion, 
under  the  reign  of  Nero. 

41.  He  first  findeth  his  own 
brother  Simon.  See  preceding  verse. 
Andrew  was  the  first  one  who  found  his 
brother.  The  evangelist  implies  that  he 
himself  also  sought  and  found  his  broth- 
er James,  although  not  so  quickly  as 
Andrew.  See  Matt.  10  :  2.  We  have 
found  the  Messiah.  The  Hebrew 
31essiah  is  equivalent  to  Christ  in 
Greek,  and  both  mean  anointed.  All 
these  disciples  had  been  taught  by  the 
Baptist  that  God's  Anointed  One  was 
near  at  hand,  and  had  been  longing 
and  looking  for  his  appearance. 

42.  When  Jesus  beheld  him, 
rather,  Jesxis  beholding  him,  casting  a 
piercing  glance  into  his  inmost  heart, 
he  said,  Thou  art  Simon  the  son 
of  Jona,  Jonnh.  Very  likely  Jesus  sa- 
luted Simon  thus,  without  having  heard 
his  nauje,  in  order  to  convince  him  of 
his   Messiahship.     It  was  also  to  be  a 


A..  D.  27. 


JOHN  I. 


43 


43 


The  dr.y  following,  Jesus  would  go  forth  into  Gali- 
lee.    ■■  And  [hej  findeth  Philip,  and  saith  unto  him,    '  i  Jol^n  4. 19. 


reminder  that  he  was  but  a  frail  man, 
notwithstanding  the  honor  lie  should 
confer  upon  him.  Instead  ofJomi  the 
best  manuscripts  read  John,  here  and 
also  in  eh.  21  :  15,  16,  17.  The  differ- 
ence,  however,  is  not  of  great  import- 
ance, since  either  form  would  be  equiv- 
alent to  the  same  name  in  Hebrew. 
Jesus  saw  all  Simon's  natural  gener- 
osity, boldness,  courage,  but  with  these 
his  instability  and  self  -  confidence. 
Thou  Shalt  be  called  Cephas. 
Cephas  was  the  Hebrew  or  Aramaic 
word  for  Peter  (rock)  in  Greek.  (See  on 
ver.  40.)  See  note  on  Matt.  16  :  18.  Grace 
shou  Id  work  a  change  by  which  he  should 
become  firm  as  a  rock.  By  being  plant- 
ed in  faith  upon  the  Rock  Christ  Jesus, 
Peter  should  become  himself  a  founda- 
tion-stone of  Christ's  church.  Jesus 
here  showed  divine  knowledge  of  Peter's 
character  and  future  service,  and  mark- 
ed his  entrance  upon  a  new  life  by  giv- 
ing to  him  a  new  name. 

43-51. — Jesus  calls  Philip,  and 
Philip  brings  Nathanael. 

43.  The  day  following  Jesus 
would  go  forth,  he  had  not  yet  set 
forth.  Into  Galilee.  Galilee  was  a 
Hebrew  name,  meaning  a  ring  or  circle, 
and  was  probably  first  given  to  a  small 
"  circuit"  among  the  mountains  of 
Naphtali  (Josh.  20  :  7),  where  were  sit- 
uated the  twenty  towns  given  by  Solo- 
mon to  Hiram,  king  of  Tyre,  1  Kings 
9  :  11.  The  name  may  contain  an 
allusion  to  one  or  more  of  the  circular 
plains  of  those  mountains.  It  came 
afterward  to  be  applied  to  the  whole 
northern  pi'ovince  of  the  land  of  Israel 
between  Phoenicia  and  Samaria,  the 
Jordan  and  the  Mediterranean.  It  was 
divided  into  two  parts — upper  or  north- 
ern, lower  or  southern.  The  northern 
portion  was  designated  "Galilee  of  the 
Gentiles,"  because  it  bordered  on  ter- 
ritories inhabited  by  Gentiles,  and  es- 
pecially because  it  was  itself  inhabited 
by  a  mixed  population.  According  to 
the  testimony  of  Strabo  and  others,  it 
was  inhabited  by  Egyptians,  Arabians, 
and  Phoiuicians.  It  was  near  to  Tyre 
and  Sidon.  According  to  Josephus,  who 
knew  the  country  well,  Galilee  contain- 
ed two  hundred  and  four  cities  and  vil- 
lages, the  smallest  of  which  numbered 


above  fifteen  thous.  ind  inhabitants, 
wliich  would  raise  the  population  to 
upward  of  three  millions,  or  about  fif- 
teen iiundred  to  the  square  mile.  "  Af- 
ter the  careful  review  now  closed,  we 
feel  justified  in  saying  that  Galilee  at 
the  time  of  Christ  was  one  of  the  finest 
and  most  fertile  portions  of  the  earth. 
.  .  .  Abounding  in  springs,  rivers,  and 
lakes ;  .  .  .  possessing  a  rare  and  de- 
lightful climate,  and  scenery  of  great 
variety  and  beauty ;  its  surface  never 
dull  or  monotonous,  but  infinitely  va- 
ried by  plains  and  valleys,  gentle  slopes 
and  terraced  hills, deep  ravines  and  bold 
peaks,  naturally-fortified  eminences  and 
giant  mountains ;  its  soil  naturally  fer- 
tile, but  forced  by  skilful  husbandry  to 
the  highest  stale  of  productiveness, 
until  this  province  was  noted  for  the 
perfection  and  abundance  of  its  fruits, — 
Galilee  thus  possessed  features  of  rich- 
ness and  beauty  rarely  if  ever  combined 
in  so  small  a  country.  ...  Its  agricul- 
ture and  fisheries,  wine  and  oil  trade, 
and  other  industries  were  in  the  most 
flourishing  condition. . . .  Its  synagogues 
and  other  public  buildings  were  built 
often  in  splendid  style  and  at  great  ex- 
pense. .  .  .  We  find  the  Galileans  to 
have  been  a  moral,  intelligent,  indus- 
trious, and  enterprising  people,  pos- 
sessed of  vigorous  minds  and  healthy 
bodies,  .  .  .  familiar  with  their  own  law 
and  history,  and  not  wanting  in  the 
finest  poetical  spirit;  with  the  disposi- 
tion and  ability  to  appreciate  in  the 
main  the  teachings  of  Christ;  a  people 
among  whom  were  found  the  most  de- 
voted men,  'Israelites  indeed;'  both 
country  and  people,  one  may  say  with 
truth,  fitly  chosen  of  God  as  the  train- 
ing-place of  those  men — Master  and  dis- 
ciples— who  were  to  move  the  world ; 
the  proper  soil  in  which  first  to  plant 
the  seeds  of  that  truth  which  was  des- 
tined, ere  long,  to  be  spoken  by  elo- 
quent lips  in  the  pulpits  of  C&esarea, 
Antioch,  Constantinople,  and  Rome." — 
Bibliotheca  Sacra,  April,  1874,  pp.  263, 
264.  South  of  Galilee  lay  Samaria, 
and  south  of  Samaria,  Judaja.  Find- 
eth  Philip.  Andrew  and  Peter  bad 
probably  told  Philip  of  Jesus,  but  it  was 
Jesus'  own  call  that  determined  his  de- 
cision. Philip  is  a  name  of  Greek  origin, 


44 


JOHN   I. 


A.  D.  27. 


44  Follow  me.     Now  ■  Philip  was  of  Bethsaida,  the  city  •  ch.  12. 21. 
of  Andrew  and  Peter. 

45  Philip  findeth  *Nathanael,  and  saith  unto  him,  We  n'oan^'s^is-  Luke 
have  found  him,  of  whom  "  Moses  in  the  law,  and  the  24.  27, 44. ' 


meuuiug  lover  of  horses.  He  was  a 
native  of  Bethsaida,  a  disciple  of  John 
the  Baptist,  and  called  by  our  Lord  the 
day  after  the  naming  of  Peter.  He  is 
mentioned  in  connection  with  feeding 
the  five  thousand,  as  introducing,  with 
Andrew,  certain  Greeks  to  Jesus,  and  as 
asking,  after  the  Last  Supper,  "Lord, 
show  us  the  Father  and  it  sufficeth  us," 
ch.  6  :  5-7  ;  12  :  21 ;  14  :  8-10.  Of  the 
labors  and  death  of  Philip  nothing  is 
certainly  known.  A  tradition  says  that 
he  preached  the  gospel  in  Phrygia  and 
suffered  martyrdom.  He  doubtless  had 
also  a  Hebrew  name.  Follow  me. 
This  did  not,  until  later,  involve  a  giv- 
ing up  of  all  other  occupations.  The  dis- 
ciples were  now  private  learners  and  fol- 
lowers. Jesus  afterward  ordained  them 
as  preachers  and  apostles,  Luke  6  :  13. 

44.  Bethsaida,  a  little  town  on  the 
Sea  of  Galilee,  about  a  mile  north  of 
Capernaum.  Bethsaida  is  supposed  to 
be  the  name  of  two  towns,  one  on  the 
east  and  the  other  on  the  west  of  the 
lake.  The  name,  which  means  a  house 
of  fishing  or  fishery,  could  easily  be  ap- 
plied to  more  than  one  place,  especially 
where  fishing  was  so  common  a  busi- 
ness. The  Bethsaida  on  the  north-east- 
ern border  of  the  lake  is  referred  to  in 
Luke  9  :  lU;  Mark  6  :  32;  8  :  22.  The 
one  mentioned  here  was  on  the  west 
side,  near  Capernaum,  the  birthplace 
of  Andrew,  Peter,  and  Philip.  Luke 
10  :  13.  Jerome  and  Eusebius  mention 
together  Bethsaida  and  Capernaum  as 
lying  on  the  shore  of  the  lake ;  and 
Ej)iphanius  speaks  of  them  as  being 
lot  far  distant  from  each  other.  Wili- 
bald  (A.  D.  722),  who  visited  this  region, 
went  from  ^lagdala  to  Capernaum ; 
thence  to  Bethsaida,  where  there  was 
"  a  church  on  the  site  of  the  house  "  of 
Andrew  and  Peter ;  and  then  to  Chora- 
zin.  These  historical  references  con- 
firm the  conclusion  that  Bethsaida  of 
Galilee,  the  birthplace  of  Andrew,  Pe- 
ter, and  Philip  (John  1  :  44),  lay  upon 
the  western  shore  of  the  lake. 

"  About  half  a  mile  north  of  Caper- 
naum {Khan  Minyeh)  is  a  beautiful 
little  bay,  with  a  broad  margin  of  pearly 
iiand.     At  its  northern   extremity  are 


fountains,  aqueducts,  and  half-ruined 
mills;  and  scattered  round  them  are 
the  remains  of  an  old  town  called  Ta- 
bighah.  There  is  every  reason  to  be- 
lieve that  this  is  the  site  of  Bethsaida. 
(Robinson,  Bib.  Res.,  iii.  358,  ff.)  No 
site  along  the  whole  shore  seems  so  ad- 
mirably adapted  for  a  fishing  town. 
Here  is  a  bay  sheltered  by  hills  behind 
and  projecting  bluffs  on  each  side;  and 
here  is  a  smooth,  sandy  beach,  such  as 
fishermen  delight  to  ground  their  boats 
upon.  The  strand  forms  a  pleasant 
promenade,  and  so  far  answers  the  de- 
scription in  Mark  1  :  16-20." — Prof. 
J.  L.  Porter,  Alexander's  Kitto'sCyclo., 
vol.  i.  p.  357.  Compare  on  Mark  6  :  45. 
The  city  of  Andrew  and  Peter. 
This  makes  it  probable  that  both  were 
friends  of  Philip,  and  had  imparted  to 
him  what  they  had  seen  and  heard  of 
Jesus. 

45.  Philip  findeth  Xathanael,  a 
friend  of  Philip's,  with  whom  he  had 
had  earnest  talk  about  the  expected 
Messiah.  Nathanael  (meaning  gift 
of  God),  supposed  to  be  the  same  as 
Bartholomew.  He  was  a  native  of 
Cana  of  Galilee  (ch.  21  :  2),  and  noted 
for  his  simple,  truthful  character,  ver. 
47.  In  the  first  three  Gospels,  Philip 
and  Bartholomew  are  constantly  named 
together,  and  Nathanael  is  nowhere  men- 
tioned ;  while  in  the  fourth  Gospel,  Phil- 
ip and  Nathanael  are  similarly  combined, 
but  nothing  is  said  of  Bartholomew,  ch. 
1:45;  21:2.  According  to  tradition,  he 
labored  in  India  (Arabia  Felix  is  some- 
times called  India  by  the  ancients),  and 
wascrucified  eitherin  ArmeniaorCilicia. 
We  have  found  him,  mark  the  warm 
and  frank  relation  of  personal  experi- 
ence. Of  whom  Moses  in  the  law, 
the  Pentateuch,  the  five  books  of  Moses, 
thus  distinguished  from  the  other  books 
of  the  Old  Testament.  See  Gen.  49  :  10 ; 
Num.  24  :  17-19 ;  Deut.  18:15.  And 
the  prophets  did  write,  Isa.  7  :  14; 
9  :  6 ;  52  :  13  ;  Ez.  34  :  23-31.  Jesus  of 
Nazareth,  the  son  of  Joseph, literal- 
ly, JesHS  the  S07i  of  Joseph  of  Nazareth. 
According  to  custom,  he  names  his  re- 
j)uted  father  first,  and  then  his  residence. 
Nazareth,  according  to  some,  means 


A.  D.  27. 


JOHN  I. 


45 


"  prophets  did  write,  Jesus  ^  of  Nazareth,  '^  the  son  of 
4G  Joseph.     And  Nathanael  said  unto  him,  ^  Can  there 
any  good  thing  come  out  of  Nazareth  ?     Philip  saith 
unto  him,  Come  and  see. 

2,  4 ;  John  18.  5.  «  Matt.  1.  16.  7  ch.  7.  41,  42,  52. 


▼Isa.  4.  2;  7.  14; 

9.  6  ;  53.  2 ;  Mic. 

5.  2;Zech.  6. 12; 

9.9. 
»  Malt.  2. 23 ;  Luka 


a  branch — a  fit  name  of  the  place  where 
^he  Branch  (Isa.  11  :  1;  Zech.  3:8;  6  : 
12)  should  live  and  grow  up.  I  have, 
however,  been  led  to  think  that  it  sig- 
nifies the  one  guarding  or  giKO'ded,  from 


the  hill  on  whose  sides  it  was  built  (Luke 
4  :  29),  which,  rising  to  the  height  of 
four  hundred  or  five  hundred  feet,  over- 
looked a  vast  region,  land  and  sea,  and 
thus  aruarded  it.    New  Testament  writers 


NAZARETH. 


always  speak  of  it  as  a  city,  and  never  as 
a  village,  and  hence  it  was  a  place  of 
some  size  and  importance.  It  was  fine- 
ly located  in  Lower  Galilee,  about  sev- 
enty miles  north  of  Jerusalem,  and  near- 
ly halfway  from  the  Jordan  to  the  Med- 
iterranean. According  to  Josephus  (re- 
ferred to  above  on  Galilee),  its  popula- 
tion reached  fifteen,  perhaps  twenty, 
thousand.  It  is  not  named,  however, 
in  the  Old  Testament,  nor  by  Josephus. 
But  Josephus  names  very  few  of  the  cities 
of  Galilee.  It  seems  not  to  have  been 
held  in  very  good  repute — more,  per- 
haps, on  account  of  the  rude  and  re- 
fractory temper  of  its  inhabitants  than 
for  any  gross  immorality,  Luke  4  :  16, 
29 ;  ver.  46.  Modern  Nazareth  belongs 
to  the  better  class  of  Eastern  villages, 
and  has  a  population  of  nearly  three 


thousand.  Its  location  makes  it  very 
secluded,  being  situated  on  the  edge  of 
a  beautiful  little  valley,  which  is  itself 
enclosed  by  an  amphitheatre  of  hilla 
that  rise  around  it  into  fourteen  dis- 
tinct peaks.  From  one  of  these  can  be 
obtained  one  of  the  finest  views  in  Pal- 
estine. It  is  altogether  probable,  as 
Olshausen  suggests,  that  Mary  or  Joseph 
had  property  here;  Nazareth  is  called 
"their  own  city,"  Luke  2  :  39. 

46.  Can  there  any  good  thing, 
any  eminent  personage,  with  special 
reference  to  the  Messiah,  come  out 
of  Nazareth?  A  question  implying 
surprise,  modesty,  and  caution.  Nathan- 
ael was  a  Galilean  (ch.  21  :  2),  and  this 
speech  of  his  shows  that  Nazareth  was 
in  ill-repute  even  among  Galileans. 
The  cause  was  probably  not  so  much 


-IG 


JOHN   I. 


A.  D.  27. 


i7  Jesus  saw  Nathanael  coming  to  him,  and  saith  of 
him,  Behold  'an  Israelite,  indeed,  in  whom  is  no 

48  guile!  Nathanael  saith  unto  him.  Whence  knowest 
thou  me  ?  Jesus  answered  and  said  unto  him,  Before 
that  Philip  called  thee,  *  when  thou  wast  under  the 

49  fig  tree,  I  saw  thee.  Nathanael  answered  and  saith 
unto  him,  Rabbi,  ^  thou  art  the  Son  of  God ;  thou  art 

60  "  the  King  of  Israel.  Jesus  answered  and  said  unto 
him,  Because  I  said  unto  thee,  I  saw  thee  under  the 
fig  tree,  believest  thou?  thou  shalt  see  greater  things 

51  than  these.  And  he  saith  unto  him,  Verily,  verily,  I 
say  unto  you,  Hereafter  ye  shall  see  '^heaven  open, 
*and  the  angels  of  God  'ascending  and  descending 
upon  the  Son  of  man. 

Thess.  1,  7.  f  Luke  22,  43 ;  24.  51 ;  Heb.  1.  14 


»  ch.  8.  39 ;    Gen. 

32.  28 ;  Ps.  32.  2 ; 

73.    1  ;    Rom.  2. 

28,  20 ;  9.  6-8  ;  1 

Pet.  2.  1. 
»Matt.  6.  6;  Acts 

10.4. 
b  Matt.  14.  33. 
cch.  12.  13-15;   18. 

37;    19.   3;   Jer. 

23.   5,   6;    Ezek. 

37.   21-25;   Hos. 

3.  5;  Matt.  2.  2; 

27.  11,  42. 
d  Ezek.  1.  1. 
eGen.28. 12;Matt. 

4. 11;  Mark  1.13; 

Luke2.  9, 13;24. 

4  ;  Acts  1.  10 ;  2 


any  gross  immorality  of  the  place,  as 
the  rude  and  refractory  character  of 
the  people.  See  Luke  4  :  29.  Philip 
saith  unto  him,  Come  and  see, 
"  the  best  remedy  for  preconceived 
opinions."  —  Bengel.  Personal  ac- 
quaintance with  Jesus  will  do  more  to 
convince  the  sceptical  than  any  amount 
of  argument  or  theorizing.  Nathanael, 
fortunately,  was  docile  enough  to  fall 
in  with  Philip's  suggestion. 

47.  Jesus  .  .  .  saith  of  him.  To 
those  standing  by,  but  so  that  Nathan- 
ael heard  it.  Behold  an  Israelite 
indeed.  Not  outwardly,  but  inwardly  ; 
one  answering  to  the  true  idea  of  an  Is- 
raelite, as  contrasted  with  the  prevalent 
formalism  and  hypocrisy  of  the  time ; 
a  true,  prayerful  servant  of  God.  See 
Gen.  32  :  28;  Ps.  15.  In  whom  is  no 
guile.  Not  that  Nathanael  was  free 
from  all  sin,  but  that  he  was  one  who 
sought  the  Lord  in  sinceritv.  See  Ps. 
32  :  2. 

48.  Whence  knowest  thou  me? 
Nathanael  gave  a  ]}roof  of  his  guileless- 
ness  by  acknowledging  Jesus'  descrip- 
tion of  his  character  to  be  correct.  A 
man  of  guile  would  have  deprecated 
such  praise.  When  thou  wast  under 
the  fig  tree,  I  saw  thee.  It  was  the 
custom  of  the  Jews  to  use  the  shelter 
of  the  fig  tree,  with  its  shade  and  seclu- 
sion, for  reading  the  Scriptures  and 
prayer.  Jesus  referred  to  some  recent 
experience  of  Nathanael's,  which  he 
had  thought  hidden  from  all  the  world. 
He  had,  perhaps,  been  praying,  like 
Simeon  (Luke  2  :  25,  26),  that  he  might 
»ee  the  Messiah.  Jesus  showed  him 
that  he  not  only  had  diviue  knowledge 


of  his  past  history,  but  that  he  had  per- 
fect insight  into  his  heart.  It  was  this 
reading  of  his  heart  which  surprised 
Nathanael,  and  led  him  to  the  exclama- 
tion that  follows. 

49.  Rabbi.  See  on  ver.  38.  Thou 
art  the  Son  of  God.  See  on  ver.  34. 
Nathanael  adopted  for  his  own  the 
words  of  John  the  Baptist  (ver.  34) — 
words  which  went  beyond  the  common 
belief  of  the  Jews,  and  implied  the  di- 
vine nature  of  the  Saviour.  See  Ps.  2  : 
7;  ch.  11:27.  Thou  art  the  King  of 
Israel.  So  the  Messiah  is  represented 
in  Ps.  2:6;  compare  Ps.  72  :  1.  Both 
of  these  confessions  involved  faith  in 
Jesus  a^  the  true  Messiah.  The  confes- 
sion of  Nathanael  implies  his  deep  con- 
viction that  no  human  eye  could  have 
witnessed  his  retirement. 

50.  Believest  thou?  Though  to 
Nathaniel  so  great  a  thing,  it  was 
comparatively  a  small  thing  to  Jesus. 
Thou  shalt  see  greater  things 
than  these,  greater  proofs  of  my  Mes- 
siahship.  Ashe  is  su})posed  to  be  one  of 
the  apostles  (see  on  ver.  45),  he  did  see 
greater  things  in  the  miracles  and  dis- 
courses of  Jesus,  in  his  resurrection,  as- 
cension, and  in  the  descent  of  the  Spirit 
on  the  day  of  Pentecost.  It  was  a  joy 
to  Jesus  that  Nathanael  so  soon  believed. 
He  would  reward  tiiis  faith  by  strength- 
ening and  confirming  it.  "  To  him  that 
hath  shall  be  given." 

51.  Verily,  verily,  truli/,  truly.  The 
use  of  this  word  twice  is  peculiar  to 
John,  and  gives  intensity  to  the  expres- 
sion, calling  special  attention  to  what 
follows.  I  say  unto  you,  answers 
to  "  Thus  saith  the  Lord,"  used  by  th« 


A.  D.  27. 


JOHN  I. 


47 


prophets.  Hereafter,  henceforth, 
from  this  time,  ye  shall  see  heavem 

open;  the  heavens  had  been  shut  by 
Adam's  sin.  The  angels  .  .  .  as- 
cending and  descending,  etc.  This 
is  not  a  prediction  of  special  angelic  ap- 
pearances, like  those  mentioned  in  Matt. 
4:11;  26  :  53  ;  Luke  22  :  43,  but  rather 
a  figurative  description  of  Jesus'  whole 
mediatoi'ial  work,  and  its  results  to  men. 
There  is  evidently  an  allusion  to  Jacob's 
dream  of  the  heavenly  ladder,  and  the 
angels  ascending  and  descending  upon 
it.  See  Gen.  28  :  12.  Jacob  saw  in  this 
heavenly  ladder  a  symbol  of  unity  re- 
stored between  heaven  and  earth ;  the 
angels  carried  up  his  prayers  and 
brought  down  messages  of  mercy  and 
forgiveness  and  providential  blessing. 
But  what  Jacob  could  not  see,  Jesus 
here  fully  revealed — namely,  that  he 
was  himself  the  heavenly  ladder,  the 
medium  of  recognition  and  intercourse 
between  heaven  and  earth.  "  And  this, 
the  glory  of  Christ,  they  (his  disciples) 
should  behold,  and  should  understand 
that  they  too,  children  of  men,  were  by 
him,  the  Son  of  man,  made  citizens  of  a 
kingdom  which,  not  excluding  earth, 
embraced  also  heaven,  .  ,  .  Jesus  of 
Nazareth  being  the  central  point  in 
which  these  kingdoms  met,  the  golden 
clasp  which  bound  them  indissolubly 
together." 

The  Son  of  man.  A  favorite  name 
with  Jesus,  yet,  with  the  exception  of 
the  expression  of  the  martyr  Stephen, 
who  beheld  his  glorified  humanity  at 
the  right  hand  of  God  (Acts  7  :  oQ),  the 
name  is  never  applied  to  him,  but  by 
himself  It  is  never  applied  to  any  one 
but  Christ  in  the  New  Testament.  It 
designates  him,  of  course,  in  his  human 
nature,  as  the  term  "  Son  of  God  "  does 
in  hi-s  divine  nature.  Two  things  are 
noticeable  about  the  term :  First,  that 
it  seems  to  presuppose  the  divine  na- 
ture, for  one  who  was  merely  man 
would  scarcely  use  this  term  in  such 
connections  and  with  such  frequency 
as  Christ  does  merely  as  a  distinctive 
appellation.  But  one  who  was  con- 
scious of  a  divine  nature  would  natu- 
rally use  this  as  he  does  to  denote  the 
state  into  which  he  has  come,  in  places 
where  that  new  state  has  a  special  sig- 
nificance. Second,  that  Christ  calls 
himself,  not  a  sou  of  man,  but  the  Son 
of  man;  he  is  not  merely  one  among 


many,  but  the  one  among  them  all.  He 
was  the  Son  of  man  in  the  highest  sense 
(Ps.  8  :  3-5 ;  Heb.  2  :  6-9),  possessed  of 
all  the  attributes  and  characteristics  of 
our  common  humanity,  a  perfect  and 
model  man,  the  representative  of  the 
race,  the  second  Adam  from  heaven,  1 
Cor.  15  :  45,  47,  In  the  first  three  Gos- 
pels, where  the  external  life  of  Jesus  is 
narrated  and  his  human  nature  brought 
out  prominently,  he  more  frequently 
calls  himself  "  the  Son  of  man ;"  but 
in  the  fourth  Gospel,  where  his  inner 
life  and  divine  being  are  specially 
brought  to  view,  he  styles  himself 
more  frequently  "the  Son  of  God,"  or 
simply  ''the  Son."  Daniel  (7  :  13),  in 
foretelling  Christ's  coming  with  the 
clouds  of  heaven,  implies  that,  not- 
withstanding his  exaltation  and  glory, 
he  would  come  in  the  form  and  like- 
ness of  men,  for  he  says  that  he  saw 
"one  like  the  Son  of  man."  See  also 
Rev.  1  :  13 ;  14  :  14.  It  was  a  title  of 
humiliation,  though  an  honor  to  our 
race.  Jesus  applied  it  pre-eminently 
to  himself  as  the  Messiah,  "  as  God 
manifested  in  the  flesh,"  indicating, 
notwithstanding  his  divinity,  his  true 
humanity  and  his  oneness  with  the  hu- 
man race.  The  Jews  rightly  understood 
it  to  mean  the  Messiah  (John  12  :  34), 
though  they  did  not  enter  into  the  ful- 
ness of  its  meaning.  It  has  been  asked, 
What  relation  does  the  calling  of  the 
disciples  here  narrated  bear  to  the  call- 
ing of  the  same  persons  recorded  by  the 
other  evangelists  ?  This  was  in  Jud.ea 
several  months  earlier.  We  must  dis- 
tinguish between  their  call  to  disciple- 
ship,  as  related  in  this  chapter;  their 
call  to  be  constant  attendants,  preach- 
ers, or  evangelists,  recorded  in  Matt.  4  : 

18  :  22  ;  Mark  1 :  16-20;  and  their  selec 
tion  as  apostles,  related  in  Mark  3  :  13- 

19  ;  Luke  6  :  12-16.  After  this  they  were 
miraculously  endowed,  and  sent  out  on 
a  mission  to  the  Jews,  Matt.  10  :  1-4; 
Mark  6  :  7-11 ;  Luke  9  : 1-5.  Compare 
Author's  Harmony,  ^g  23,  37,  54,  72. 


Practical  Remarks. 

1.  There  is  a  foreshadowing  of  the 
doctrine  of  the  Trinity  in  the  Old  Tes- 
tament, ver.  1 ;  Gen.  1  :  26 ;  3  :  22 ;  11 :  7 , 
Isa.  6:8;  Dan.  4  :  17. 

2.  That  God  took  upon  himself  qui 


48 


JOHN  I. 


A.  D.  2- 


human  nature  lies  at  the  foundation  of 
the  gospel.  "  That  One  who,  before 
tlie  creation  of  the  world,  dwelt  in  the 
bosom  (ver.  18)  of  God,  himself  also 
God,  who  created  all  things,  and  is  the 
source  of  all  life  and  all  blessedness, 
took  upon  himself  human  nature,  be- 
coming the  divine  man  Jesus  Christ, 
-ind  by  his  life  and  death  procured  sal- 
vation for  us,  is  asserted  with  all  the 
directness  and  force  of  which  language 
is  capable.  That  it  involves  mystery  is 
no  obstacle  to  our  faith,  but  should 
rather  confirm  it.  Our  own  being,  com- 
prising in  it  two  natures  wholly  unlike, 
is  a  mystery.  How  much  more  that  of 
the  eternal  Son  of  God !"  vers.  1-5 ;  14. 

3.  Jesus  Christ  has  a  distinct  personal 
existence,  inseparable  from,  yet  associ- 
ated with  the  Godhead,  vers.  1-5;  ch. 
6  :  38;  10  :  36;  Col.  1  :  15,  16,  17;  Phil. 
2  :6. 

4.  Christ  is  the  organ  of  external  rev- 
elation. The  Holy  Spirit  gives  us  an 
inward  apprehension  of  the  truth,  vers. 
4,  5;  ch.  14  :  26;  15  :  26;  16  :  13;  Rom. 
8  :  16 ;  1  Cor.  2  :  10. 

5.  The  Creator  must  be  greater  than 
the  created.  With  what  believing  and 
obedient  spirits  should  we  receive  his 
Word!  vers.  1-5;  1  Chron.  29  :  11;  Ps. 
145  :3  ;  Isa.  1  :  19,  20;  Mark  16  :  16; 
Acts  5  :  29 ;  Heb.  5  :  9. 

6.  How  wonderful  that  the  Maker  of 
worlds  should  become  the  life  and  light 
of  men !  vers.  6-8 ;  Matt.  4:16;  Luke 
2  :  32;  John  6  :  35;  8  :  12;  9  :  5;  1 
John  5  :  12. 

7.  We  should  pray  earnestly  that 
God  by  his  Spirit  would  take  away  our 
l)lindness,  so  that  we  may  receive  the 
light  which  is  in  Jesus,  ver.  9;  Hos. 
14  :  2;  John  3  :  19;  Acts  26  :  17,  18; 
Eph.  4  :  18;  James  I  :  5. 

8.  The  sinner's  course  consists  in  re- 
jecting the  light  which  is  given  to  illu- 
mine his  moral  darkness,  vers.  10,  11; 
John  3:19,  20;  9:41;  Heb.  10:26, 
27  ;  James  4  :  17. 

9.  John  is  sent  to  introduce  a  Sa- 
viour in  whom  there  are  grace  to  pardon 
all  our  sins,  and  power  to  keep  us  after 
we  are  pardoned,  vers.  12-14,  17  ;  Matt. 
1  :  21;  John  17  :  15;  Heb.  7  :  25;  Jude 
24. 

iO.  Only  through  believing  in  Jesus 
do  we  find  pardoning  grace  and  real 
salvation,  ver.  12;  Acts  4  :  12;  Gal.  2  . 
16;  Eph.  2  :  8;  1  John  1:7;  5:1. 


11.  To  accept  the  true  light  is  to  give 
in  our  allegiance  to  God  ;  to  reject  it  is 
to  turn  our  backs  on  God,  vers.  10-12; 
Luke  11:35,  36;  John  3:17,  18-20, 
21 ;  8:12;  2  Cor.  4  :  4. 

12.  How  sublime  is  our  privilege  1 
We  may  become  the  sons  of  God,  ver.. 
12;  Kom.  8  :  14 ;  Gal.  3  :  26 ;  2  Pet. 
1  :4;  1  John  3  :  1. 

13.  Every  lover  of  Jesus  ought  to  be 
ready  to  witness  for  the  Master,  ver.  15; 
Isa.  43  :  10 ;  Matt,  lu  :  32 ;  Mark  5  :  19, 
20;  8  :  38;  Rom.  10  :  9,  10. 

14.  He  who  has  found  the  Saviour 
longs  to  make  others  partakers  of  the 
great  salvation,  vers.  15,  26,  27,  29;  1 
Sam.  12  :  23 ;  Acts  5  :  42 ;  6:4;  19  :  8 ; 
1  Cor.  9  :  16. 

15.  Those  who  would  prepare  the 
way  for  Christ  in  the  hearts  of  others 
must  be  content  to  hide  themselves  be- 
hind their  message,  that  the  Redeemer 
alone  may  be  exalted,  vers.  19-29; 
Matt.  3:1-4;  John  1  :  36;  1  Cor.  1  : 
17 ;  2:2;  Gal.  6  :  14. 

16.  In  taking  the  place  of  the  lowest 
servant  before  Christ,  we  are  only  put- 
ting ourselves  where  we  properly  be- 
long, vers.  20,  26,  27 ;  Job  22  :  29 ;  Ps. 
138  :  6  ;  Matt.  5:3;  Luke  18  :  14 ;  James 
4  :  6,  10. 

17.  The  Lamb  of  God  has  taken  our 
sins  upon  him,  and  has  borne  them 
away  for  ever,  ver.  29  ;  Isa.  53  :  4-11 ; 
Matt.  26  :  28 ;  Heb.  2  :  17  ;  9  :  28 ;  1  Pet. 

3  :  18. 

18.  Personal  effort  on  the  part  of 
every  Christian  will  speedily  be  fol- 
lowed by  the  conversion  of  the  world  to 
God,  vers.  29,  35,  41 ;  Eccles.  9:10;  Matt. 

9  :  38 ;  21 :  28 ;  Luke  14  :  23 ;  John  9  :  4. 

19.  We  know  Jesus  better  than  John 
did.  We  ought  to  improve  every  op- 
portunity of  saying  to  sinners,  "  Behold 
the  Lamb  of  God!"  vers.  29-36;  Matt. 

10  :  27  ;    25  :  40  ;    Mark  16  :  15 ;    Luke 
10  :  37 ;  Rev.  22  :  17. 

20.  We  need  not  only  to  be  baptized 
in  water,  but  to  be  born  of  the  Spirit, 
vers.  31-33 ;  ch.  3  :  5 ;  1  Cor.  6:11. 

21.  Jesus  undertakes  the  humble 
work  of  teaching  us  our  real  needs  and 
revealing  to  us  his  power  to  save,  vers. 
35-38  ;  Matt.  4  :  23 ;  18  :  11 ;  Acts  10  : 
38 ;  2  Cor.  8:9;  Rev.  3  :  17. 

22.  Jesus  encourages  our  earliest  ef- 
forts to  find  him,  vers.  37-39;  Deut.  4  : 
29 ;  1  Chron.  28  :  9 ;  Matt.  7:7;  Jamet 

4  :  3-5. 


A.  D.  27. 


JOHN  II. 


49 


The  Marriage  at  Chna  of  Galilee  ;  miracle  of  turning 
water  into  wine. 
II.      AND  the  third  day  there  was  a  marriage  in  «  Cana   %  josh,  19. 28. 


23.  Christ  dwells  not  only  in  the 
heavens,  but  in  the  believer's  heart, 
vers.  38^  39 ;  John  14  :  17 ;  1  Cor.  3  : 
16;  1  John  2:  5;  Kev.  3  :  20. 

24.  Let  us  also  be  followers  of  Jesus, 
and  receive  the  blessings  he  has  prom- 
ised, vers.  37,  43 ;  Matt.  10  :  22 ;  21  :  22  ; 
John  3  :  16 ;  20 : 7 ;  1  Pet.  1 ;  4 ;  Rev.  2 : 
10 ;  21  :  7. 

25.  All  we  need,  in  order  to  be  deliv- 
ered from  the  penalty  and  power  of  sin, 
is  to  accept  of  Christ  and  his  finished 
work  by  faith,  vers., 42-45;  Matt.  21  : 
21 ;  John  8  ;  24;  Acts  16  :  31 ;  Heb.  11  : 
6  ;  1  John  5  :  4. 

26.  Christ  is  only  found  of  those  by 
whom  he  is  sought,  vers.  42, 45 ;  1  Chron. 
28  :  9 ;  Isa.  f>b\%;  Jer.  29  :  13 ;  Matt. 
16  :24;  John  6  :  37. 

27.  We  are  prepared  to  bring  others 
to  the  cross  when  we  have  been  there 
ourselves,  vers.  41,  45 ;  Acts  4  :  13  ;  6  : 
15;  2  Pet.  1  :  18. 

28.  It  is  our  duty  to  respond  instantly 
to  the  divine  command,  "  Follow  me," 
ver.  43 ;  Job  22  :  21 ;  Ps.  95  :  7-9 ;  Pro  v. 
27  :  1 ;  2  Cor.  6  :  2. 

29.  There  is  no  teacher  like  Jesus, 
vers.  45-51 ;  Matt.  22  :  46 ;  Luke  21  : 
15 ;  John  3:2;  7  :  46. 

30.  As  kindly  as  Christ  welcomed  his 
disciples  will  he  receive  us  if  we  ask, 
vers.  39  :  47 ;  Matt.  21  :  22 ;  Luke  11  : 
13 ;  2  Pet.  3:9;  Rev.  22  :  17. 

31.  Men  may  talk  to  us  of  a  Saviour, 
but  we  can  never  know  him  unless  we 
come  to  him  ourselves,  ver.  49;  Matt. 
13  :  11 ;  John  4  :  42 ;  7:17;  1  Cor.  2  : 
14;  Eph.  3  :  17-19. 

32.  Love  rather  than  duty  should 
prompt  us  to  serve  God,  vers.  47-50; 
Deut  ^\h',  Prov.  8:17;  Mark  10  :  29, 
30 ;  John  14  :  23 ;  1  John  4  :  19. 

33.  We  should  cautiously  guard 
against  popular  prejudices,  ver.  46; 
Lev.  25  :  35;  Prov.  19  :  17;  Matt.  5  : 
7;  James  2:1-4;  John  3  :  17. 

CHAPTER  II. 

This  chapter  begins  with  an  account 
of  our  Lord's  first  miracle,  the  turning 
of  water  into  wine  at  a  marriage-feast, 
vers.  1-11.  After  this  Jesus  visits  Ca- 
pernaum (12),  then  g  ?s  up  to  the  Paas- 

5 


over  at  Jerusalem,  where  he  cleanses 
the  temple  of  the  traders,  and  incident- 
ally predicts  his  own  resurrection  (13- 
22) ;  also  works  miracles,  23-25. 

1-11.  The  Marriage  at  Cana  op 
Galilee.  Christ's  First  Miracle  ; 
Water  Changed  into  Wine.  Jesus 
declares  himself  independent  of  Mary's 
control.  After  this  he  visits  Capernaum. 
Latter  part  of  winter  or  spring  of  a.  d. 
27. 

1.  The  third  day,  may  refer  back 
to  ch.  1  :  43  (after  starting  for  Galilee 
the  journey  could  be  made  in  two  days), 
or  to  the  calling  of  Nathanael  (ch.  1  : 
46) ;  or  it  may  have  been  the  third  day 
after  the  arrival  in  Galilee.  It  seems 
best  to  regard  it  as  the  third  day  after 
the  incident  related  in  ch.  1  :  44-51. 
There  was  a  marriage.  The  most 
natural  sense  of  the  language  is  that 
the.  third  day  was  the  day  of  the  mar- 
riage. (See  last  paragraph  on  ver.  2.) 
Cana  of  Galilee,  a  village  eight 
miles  north  of  Nazareth,  according  to 
some,  but  according  to  others,  a  vil- 
lage about  four  miles  north.  "  A  Ken- 
na,  three  and  half  miles  north  of  Naz- 
areth, on  the  road  to  Tiberias,  is  likely 
the  Cana  referred  to.  The  tradition  con- 
necting this  spot  with  Cana  of  Galilee 
is  a  very  ancient  one,  and  until  recent- 
ly it  has  generally  been  accepted  as  cor- 
rect. It  existed  as  far  back  as  the  lat- 
ter half  of  the  eighth  century,  when  St. 
Wilibald  visited  the  place.  Dr.  Rob- 
inson heard  the  name  El-Falil  applied 
to  the  Kenna  four  miles  farther  north, 
and  accepted  that  as  the  true  Cana  of 
Galilee.  '  From  his  time,  until  lately, 
it  has  generally  been  located  there. 
Recently,  however,  Kefr  Kenna,  the 
first  mentioned,  is  fast  coming  to  be  the 
universally -accepted  place.  Osborne 
found  El- Fell  (Galilee)  applied  to  thi» 
spot;  but  Dr.  Thompson  is  doubtful 
wliether  any  such  designation  distin- 
guishes the  one  from  the  other,  and  I 
could  discover  no  trace  of  that  name  as 
applied  to  either  of  the  two  situations. 
I  found  Kefr  Kenna  to  be  a  small,  neat 
village,  delightfully  situated  on  a  hill- 
side looking  south-east,  and  embosomed 
in  vineyards  and  trees  of  olive,  fig,  pome- 
granate,   and    other  varieties.     There 


50 


JOHN   II. 


A.  D.  27. 


2  of  Galilee ;  and  the  mother  of  Jesus  was  there ;  and 
both  Jesus  was  called  and  his  disciples  to  the  mar- 

3  riage.     And  when  they  wanted  wine,  the  mother  of 


are  thirty  or  forty  houses,  besides  a 
plain  little  synagogue.  The  church 
edifice  is  said  to  stand  over  the  site  of 
the  miracle,  and  on  the  floor  (simply 
smooth  and  level  ground)  I  was  shown 
the  reputed  big  earthen  jars  that  held 
the  wine.  Near  by  is  a  large  fountain 
enclosed  by  a  wall,  from  which  the 
water  for  the  miracle  may  have  been 
taken.  I  drank  of  it,  and  found  it  ex- 
cellent."—Dii.  Fish,  Bible  Lands  Illus., 
pp.  534,  535. 

Coucernins:  the  nortliern  Kenna,  Dr. 
Robinsonsays:  "Itis  situated  on  the  left 
side  of  the  wady  if  coming  down  from 
Jefat,  just  where  the  latter  enters  the 
plain  £1  Buttauf,  on  the  southern  de- 
clivity of  a  projecting  tell,  and  over- 
looking the  plain.  The  situation  is  fine. 
It  was  once  a  considerable  village  of 
well-built  houses,  now  all  deserted. 
Many  of  the  dwellings  are  in  ruins. 
There  are  also  several  arches  belong- 
ing to  modern  houses,  but  we  could  dis- 
cover no  traces  of  antiquity."  Either 
of  these  places  satisfies  the  conditions 
of  the  narrative.  All  we  know  from 
Scripture  is,  that  it  was  the  scene  of 
this  and  a  subsequent  miracle  (ch.  4 : 
46,  54) ;  that  it  was  not  far  from  Caper- 
naum (ch.  2  :  12  ;  4  :  46),  and  on  higher 
ground  (ch.  2  :  12) ;  and  that  it  was  the 
home  of  Nathanael,  ch.  1.  The  moth- 
er of  Jesus  was  there.  Tliere 
seems  to  have  been  some  relationship 
between  the  family  in  Cana  and  that 
of  Mary.  On  Galilee,  see  note  on 
ch.  1  :  43. 

2.  And  both  Jesus  was  called, 
invited,  and  his  disciples,  to  the 
marriage.  He  who  had  left  Galilee 
a  few  weeks  before,  the  unnoted  son 
of  Joseph,  had  now  returned  with  five 
disciples,  ch.  1  :  40-51.  Tliey  probably 
went  first  to  Nazareth,  but  finding  the 
whole  household  absent  in  Cana,  they 
proceeded  thither,  arriving  there  on  the 
day  of  the  marriage.  This  they  did  all 
the  more  readily  because  Nathanael  re- 
sided there,  21  :  2.  The  families  were 
80  intimate  that  not  only  Jesus,  but  his 
disciples,  though  most  of  these  were 
strangers  in  Cana,  were  invited  to  the 
wedding.  Their  coming  may  have  been 
unexpected,   and   the  invitation  given 


upon  their  arrival.  Wedding  -  feasts 
often  lasted  .several  days  (Gen.  29;  27; 
Judg.  14  :  12),  and  Jesus  and  his  disci- 
ples may  possibly  have  arrived  on  the 
third  day  of  the  feast ;  but  ver.  10  would 
seem  to  indicate  that  the  feast  had  not 
been  prolonged  beyond  one  day.  So 
Tholuck. 

3.  When  they  wanted  wine,mn« 
having  failed.  Wine  was  thought,  in 
those  days,  to  be  a  necessary  provision 
for  a  joyous  occasion  like  a  wedding. 
But  the  family  of  Cana  was  in  humble 
circumstances,  and  this  unexpected  ad- 
dition to  the  number  of  guests  made  the 
supply  run  short.  "  None  but  those  who 
know  liow  sacred  in  the  East  is  the  duty 
of  lavish  hospitality,  and  how  passion- 
ately the  obligation  to  exercise  it  to  the 
utmost  is  felt,  can  realize  the  gloom 
which  this  incident  would  have  thrown 
over  the  occasion,  or  the  misery  and 
mortification  which  it  would  have 
caused  to  the  wedded  pair.  They 
would  have  felt  it  to  be,  as  in  the  East 
it  would  still  be  felt  to  be,  a  bitter  and 
indelible  disgrace." — Dr.  F.  W.  Fab- 
RAR,  Life  of  Christ,  p.  162. 

The  mother  of  Jesus  saith  unto 
him,  They  have  no  wine.  Mary,  a< 
a  relative  of  the  family,  busied  herself 
about  the  entertainment,  and  was  dis- 
tressed lest  this  lack  of  wine  should  be- 
come apparent  to  the  guests  and  cause 
mortification  to  the  host.  She  had  been 
long  expecting  Jesus  to  manifest  his 
power  and  fulfil  the  promise  of  his 
birth.  He  had  reached  the  age  when 
public  teachers  entered  on  their  work. 
He  had  come  to  Cana  attended  by  dis- 
ciples who  recognized  him  as  Messiah. 
These  disciples  informed  her  that  the 
Baptist  had  pointed  him  out  as  the 
long -promised  Deliverer.  Though  he 
had  as  yet  done  no  miracles  (ver.  ]  I), 
it  was  the  universal  belief  that  the  Mes- 
siah's entrance  upon  his  work  would  be 
accompanied  with  such  signs,  ver,  18. 
Since  his  coming  to  tlie  marriage  had 
been  the  occasion  of  the  lack  of  wine, 
what  better  oi)})ortunity  to  show  that 
he  had  a  ])owfr  never  yet  suspected 
by  the  world  ?  Mary  tells  him  of  the 
need,  but  leaves  him  to  supply  it  in  bif 
own  way. 


A..  D.  27. 


JOHN  II. 


51 


Jesus  saith  unto  him,  Tliey  liave  no  wine.  Jesus 
saith  unto  her,  *•  Woman,  ^  what  have  I  to  do  with 
thee  ?  J  mine  hour  is  not  yet  come.  His  mother  saith 
unto  the  servants,  Whatsoever  he  saith  unto  you,  do 
it.  And  there  were  set  there  six  water-pots  of  stone, 
^  after  the  manner  of  the  purifying  of  the  Jews,  con- 
taining two  or  three  firkins  apiece.     Jesus  saith  unto 


h  ch.  19,  26. 

»so  2  Sam.  16.  10; 

19.  22. 
i  ch.  7.  6. 


kMark7.2-4;Luk9 
11  3S. 


4.  Woman  ;  in  itself  a  respectful  and 
even  solemn  address.  (See  19: 26.)  What 
have  I  to  do  with  thee  ?  What  to  me 
and  thee  is  common  ?  My  relations  and 
business  are  wholly  different  from  thine. 
Why,  then,  interfere  ?  This  form  of  ex- 
pression occurs  several  times  in  the  New 
Testament,  Matt.  8  :  29  ;  Mark  1  :  24 ; 
Luke  4  :  34.  The  phrase  is  common 
to  the  Hebrew  and  the  later  Greek,  2 
Sam.  16  :  10 ;  19  :  22 ;  1  Kings  17  :  18; 
Ezra  4:3.  It  always  implies  disappro- 
bation, though  sometimes  employed  in 
friendly  reproof  There  is  a  tone  of 
rebuke  in  these  words  which  shows  that 
Mary,  with  all  her  consideration  for  the 
wedding-party,  had  something  of  impa- 
tience and  motherly  vanity  in  her  re- 
quest. It  was  necessary  at  the  very 
outset  of  Jesus'  ministry  that  she  should 
learn  a  great  lesson — namely,  that  in  his 
new  work  he  must  be  wholly  independ- 
ent of  her  control,  and  free  in  all  things 
to  do  the  will  of  God.  *'  It  was  not  for 
her  to  dictate,  or  even  to  suggest,  what 
he  should  do."  Mine  hour  is  not 
yet  come.  My  time  for  manifesting 
my  power  and  glory,  ver.  11.  Else- 
where, John  uses  this  phrase  in  refer- 
ence to  the  time  of  his  death  and  glo- 
rification, ch.  7  :  30 ;  12  :  23,  27 ;  13  :  1. 
Mary  had  doubtless  many  erroneous 
notions  with  regard  to  the  nature  of 
Jesus'  work.  Perhaps  she  expected 
some  immediate  setting  up  of  his  Mes- 
sianic kingdom.  Jesus  answered  not 
only  her  words,  but  the  thought  that 
prompted  them. 

5.  His  mother  saith  unto  the 
scrvaiiis,  evidently  as  one  entrusted 
with  the  arrangements  of  the  feast. 
Whatsoever  he  saith,  ...  do  it. 
Mary's  faith  outlived  the  apparent  re- 
pulse. Either  the  manner  of  Jesus' 
answer,  or  his  known  sympathy  with 
all  human  wants,  led  her  to  believe 
that  he  would  yet  interpose  and  relieve 
the  bridal  pair  from  tlieir  embarrass- 
ment and  anxiety. 

6.  And)  or  now,  there   were  set, 


cr,  according  to  some,  simply,  there 
were,  six  water-pots,  not  wiuo-jars, 
of  stone — that  is,  stone  jars  or  ves- 
sels— after  the  manner  oif  the  puri- 
fying of  the  Jews.  Used  to  hold  the 
large  supplies  of  water  needed  in  their 
various  ablutions.  See  Mark  7  :  1-?. 
So  many  guests  had  come  that  thfe 
water-pots  were  now  empty.  Contain- 
ing two  or  three  firkins,  twenty  or 
more  gallons,  apiece.  A  firkin  con- 
tained 9  gallons  ;  each  water-pot  there- 
fore contained  from  18  to  27  gallons. 
Together,  they  all  held  from  120  to  1^2 
gallons.  Each  pot  held  over  a  half 
barrel. 

7.  Jesus  saith  unto  them.  Fill 
the  water-pots  with  water.  There 
must  be  obedience.  The  pots  being 
full,  excludes  the  possibility  of  add- 
ing wine,  or  of  a  mixture.  And  they 
filled  them  up  to  the  brim.  Such 
a  quantity  made  the  miracle  that  fol- 
lowed more  indubitable  and  wonderful. 
Somewhere  just  after  this  point  the  mir- 
acle occurred.  Some  suppose  that  the 
whole  amount  of  water  was  turned  into 
wine,  others  that  only  so  much  as  was 
drawn  by  the  servants.  This  is  not  ex- 
actly stated  ;  so  we  must  leave  it  where 
we  find  it.  The  more  natural  supposi- 
tion, however,  seems  to  be  that  the 
whole  was  turned  into  wine.  Why  fill 
so  many  wr  ter-pots  if  only  a  portion^ 
perhaps  a  small  portion — was  made 
wine?  The  large  amount  best  accords 
with  the  object  of  the  miracle,  the  mani- 
festation of  Christ's  power  and  glory, 
and  with  the  greatness  and  richness  of 
God's  gifts  displayed  everywhere  in 
nature. 

At  marriage-feasts  at  the  present  day 
in  the  East,  "  all  of  the  guests  are  ex- 
pected to  drink  at  least  to  the  health  of 
the  bride  aud  the  bridegroom.  .  .  .  This 
large  quantity  of  wine  would  provide 
but  little  for  each  guest,  considering 
the  habits  of  the  people,  who  crowd 
into  the  house  to  partake  of  the  feast  as 
long  as  the  provisioiis  last,  being  pressed 


52 


JOHN   11. 


A.  D.  27. 


them,  Fill  the  water-pots  with   water.     And  they 

8  filled  them  up  to  the  brim.     And  he  saith  unto  them, 
Draw  out  now  and  bear  unto  the  governor  of  the 

9  feast.     And  they  bare  it.     When  the  ruler  of  the 

feast  had  tasted  Uhe  water  that  was  made  wine,  and  'ch.  4. 46. 
knew  not  whence  it  was,  (but  the  servants  which 
drew  the  water  knew,)  the  governor  of  the  feast 
10  called  the  bridegroom,  and  saith  unto  him.  Every 
man  at  the  beginning  doth  set  forth  good  wine ;  and 
when  men  have  well  drunk,  then  that  which  is 
worse ;  btd  thou  hast  kept  the  good  wine  until  now. 


to  do  so  by  their  hospitable  host  or  mas- 
ter of  the  feast,  who  also  urges,  and 
sometimes  compels,  even  the  passers-by 
to  come  in  and  drink  to  the  health  of 
the  bridegroom  and  bride.  The  num- 
ber of  guests  must  have  far  exceeded 
what  had  been  anticipated,  otherwise 
the  provision  would  have  proved  suffi- 
cient."— Dr.  H.  J.  Van  Lennep,  Bible 
Lands,  pp.  122,  603,  604. 

8.  The  governor  of  the  feast. 
The  word  thus  translated  is  of  rare  oc- 
currence, and  means  literally  the  ruler 
of  the  dining-room  and  tables  with  three 
couches,  or  sets  of  cushions.  Sophocles 
defines  it,  the  president  of  a  banquet. 
He  was  characterized  by  the  Athenians 
as  "  one  who  superintends  the  tables 
and  preserves  order."  He  was  himself 
one  of  the  guests,  who  by  general  con- 
sent or  the  selection  of  the  host  was 
Bet  to  preside  over  the  banquet.  It  was 
his  place  first  to  taste  each  new  lot  of 
wine  and  test  the  food.  There  is  no 
evidence  from  the  narrative  that  he  was 
one  of  the  servants,  but  seems  to  have 
been  on  intimate  terms  with  the  bride- 
groom, and  in  his  stead  presided  at  the 
table.  Compare  Apocrypha,  Ecclesias- 
ticus  35  :  1,  2.  The  Greeks  and  Romans 
had  a  similar  practice. 

9.  Had  tasted  the  water  that 
was  made  wine  ;  that  is,  the  wine 
made  from  the  water.  The  water  was 
changed  into  real  wine,  both  in  form 
and  substance.  It  looked  and  tasted 
like  wine,  and  in  every  respect  was 
wine.  Hence  the  Romanists  can  draw 
no  argument  from  this  miracle  in  favor 
of  transubstantiatiou.  Their  pretend- 
ed change  of  bread  and  wine  contra- 
dicts the  senses.  The  servants  which 
drew  the  water  knew.  From  this 
expression  an  argument  may  be  drawn 
for  the  view  that  what  the  servants 
drew   from   the  vessel  was  water,   and 


the  change  into  wine  was  made  while 
bearing  it  to  the  ruler  of  the  feast. 
The  language  is  parenthetical  and 
somewhat  indefinite,  and  the  drawing 
may  refer  to  that  in  filling  the  jars, 
ver.  7.  It  seems,  therefore,  that  the 
argument,  though  possible,  is  not  de- 
cisive. As  a  matter  of  principle  it 
makes  no  difference  whether  Jesus 
made  a  great  quantity  or  little.  Called 
the  bridegroom,  perhaps  across  the 
table  or  across  the  room.  The  wedding 
took  place  in  the  house  of  the  bride- 
groom, and  he  gave  the  feast.  Hence 
the  ruler  thought  the  bridegroom  had 
provided  the  wine. 

10.  Every  man  at  the  beginning, 
when  the  taste  is  most  sensitive  and 
the  guests  would  be  the  most  critical, 
and  when  there  would  be  a  desire  to 
make  a  good  impression.  This  remark 
was  one  of  surprise,  rather  than  of  pleas- 
antry. Doth  set  forth  good  wine, 
that  which  was  held  in  the  highest 
esteem.  He  states  what  was  customary, 
and  intimates  that  what  the  bridegroom 
had  done  was  contrary  to  custom.  Well 
drunk.  The  word  thus  translated  means 
to  become  drunk  in  Luke  12  :  45  ;  Eph 
5:18;  Rev.  17:2.  If  this  be  the  mean 
ing  here,  then  it  may  be  said  that  ''  this 
allusion  to  drunkenness,  as  perhaps  not 
uncommon  at  such  feasts,  does  not  im- 
ply that  it  had  been  or  was  likely  to  be 
seen  at  the  marriage  atCana."  But  this 
verb  also  means  to  drink  freely,  and 
does  not  necessarily  imply  intoxication. 
Such  is  its  meaning  in  Gen.  43  :  34  ;  Hag. 
1  :  6  (Septuagint),  and  this  is  its  prob- 
able meaning  here.  Compare  also  Cant. 
5  :  1.  In  the  East  at  the  present  day 
"intoxication  from  too  liberal  a  supply 
of  wine  on  such  occasions  cannot  be  said 
to  be  frequent,  the  number  of  guests 
that  must  share  in  the  distribution  of 
the  bev(M*age  serving  to  obviate  riotooa 


A.  D.  27. 


JOHN  II. 


6S 


11  This  beginning  of  miracles  did  Jesus  in  Cana  of 
Galilee,  ™  and  manifested  forth  his  glory ;  and  his 
disciples  believed  on  him. 


ch,  1.  14;  11. 
40  ;  Acts  2,  22. 


consequences ;  besides,  all  desire  .  .  . 
to  take  part  in  the  interesting  proces- 
sions with  which  the  ceremony  closes." 
Dr.  H.  J.  Van  Lennep,  Bible  Lands, 
p.  603. 

That  which  is  worse.  Poor,  in- 
ferior wine.  It  is  not  necessary  to  sup- 
pose that  the  good  was  tlie  stronger, 
and  that  which  was  worse  the  weaker, 
thougli  the  latter  would  include  a  sour 
wine.  Philo  (On  Drunkenness,  sec. 
53)  speaks  of  the  votaries  of  wine  going 
from  one  kind  to  another,  till  they  have 
finished  with  large  drinks  of  the  unmix- 
ed and  strongest  sorts.  But.  Omit,  ac- 
cording to  the  best  authorities.  Thou 
hast  kept  the  good  wine  until 
now,  till  this  late  hour  or  period  of 
the  feast.  The  phrase  until  noio  natu- 
rally indicates  that  this  want  occurred 
toward  the  end  of  the  feast,  and  in  con- 
nection with  ver.  1  seems  to  show,  as 
Tholuck  remarks,  "  That  the  celebra- 
tion could  not  have  been  prolonged, 
as  some  suppose,  beyond  one  day."  The 
good  wine  was  doubtless  pure  and  good 
in  the  proper  sense  of  the  term  ;  not 
necessarily  strong,  but  rather  mellow, 
rich,  and  fragrant.  Dr.  H.  C.  Fish  and 
his  son  both  informed  me  that  the  best 
wine  they  found  in  Palestine  was  at 
Hebron.  This  was  in  May,  1874.  The 
wine  was  about  seven  months  old,  very 
rich  and  fragrant,  and  so  mellow  and 
mild  that  a  large  quantity  could  be 
drunk  without  intoxication.  Compare 
a  brief  reference  in  Bible  Lands  Lllus- 
trated,  p.  537. 

In  this  wonderful  miracle  we  cannot 
for  a  moment  suppose  that  Jesus  would 
minister  to  intemperance,  either  in  that 
age  or  in  any  other.  In  regard  to  the 
present  aspect  of  the  temperance  ques- 
tion, the  following  from  Dr.  Arnott  is 
in  place :  "  It  is  of  the  utmost  import- 
ance to  observe  and  remember  the  dif- 
ference between  wine-growing  countries 
in  ancient  times  and  our  own  northern 
land  now.  The  main  points  of  distinc- 
tion are  these  two :  1.  The  chief  agent 
of  intoxication  among  us  is  not  wine  at 
all,  but  a  much  more  potent  draught, 
which  was  entirely  unknown  to  an- 
tiquity. 2.  Even  the  wines  which  we 
use,  partly  imported  from  abroad  and 


partly  manufactured  at  home,  are,  by 
admixture  of  spirits  and  other  mate- 
rials, much  more  powerful  as  intox- 
icants than  the  wines  ordinarily  used 
of  old  on  the  soil  which  produced  them. 
I  adjure  all,  as  they  fear  God  and  re- 
gard man,  as  the}^  would  save  them- 
selves and  their  brethren,  not  to  over- 
look these  distinctions.  I  enieriAin  a 
sorrowful  and  solemn  conviction,  which 
I  have  often  spoken  before,  and  speak 
now  again  weeping,  that  many  among 
us  wrest  to  their  own  destruction  those 
Scriptures  which  commend  the  use  of 
wine.  To  quote  these  expressions,  and 
apply  them  without  abatement  to  the 
liquors  now  ordinarily  used  in  thisiioun- 
try,  is  logically  incorrect  and  practical- 
ly most  dangerous.  It  is  quite  true  that 
wines  capable  of  producing  intoxication 
were  made  and  used  in  those  days.  It 
is  also  quite  true  that  there  were  both 
drunkards  and  isolated  acts  of  inebri- 
ation in  those  days ;  yet  it  is  neither 
just  nor  safe  to  assume  that  what  is 
said  in  the  Scriptures  of  wine  is  appli- 
cable, without  restriction,  to  our  intox- 
icants. As  to  the  measure  of  the  dif- 
ference, exact  knowledge  is  probably 
not  attainable,  and  it  does  not  become 
anyone  to  dogmatize;  but  if  al  were 
induced  to  acknowledge  that  there  is  a 
ditterence,  and  stirred  up  to  seek  direc- 
tion for  themselves  from  him  who  gives 
the  word,  as  to  how  far  a  scriptural 
commendation  of  the  weaker  may  be 
transferred  also  to  the  stronger  stim- 
ulant, our  object  would  be  obtained, 
for  they  who  seek  shall  find,  the  meek 
he  will  guide." 

11.  This  beginning  of  miracles, 
of  Ms  signs,  a  wonderful  series.  As 
I  this  is  not  only  the  first  miracle  of  Je- 
sus, but  also  the  first  recorded  by  John, 
a  few  thoughts  on  the  Miracles  of 
Christ  will  be  in  place.  He  performed 
them  in  proof  of  his  divine  mission,  ch. 
2:22;  9:3-5;  10:25,  37.  The  Jews 
expected  the  Messiah  would  work  mir- 
acles, ch.  7  :  31 ;  Matt.  12  :  38;  Luke 
16,  17  ;  so  also  did  John  the  Baptist, 
Matt.  11  :  3.  The  miracles  of  Christ 
were  variously  designated.  When  they 
were  specially  regarded  as  evidences 
of  his  divine  mission,  they  were  called 


54 


JOHN  II. 


A.  D.  27. 


aemeia,  signs,  Mark  8:11;  when  as  the 
manifestation  of  supernatural  power, 
they  were  called  dunameis,  mighty 
works,  corresponding  more  strictly  to 
the  word  miracle  in  common  English 
usage,  Mark  6:2;  9  :  39 ;  when  as  ex- 
traordinary and  portending  phenomena 
exciting  astonishment  or  terror,  they 
were  called  terata,  wonders,  ch.  4  :  48  ; 
Acts  2  :  22 ;  compare  Mark  13  :  22  ;  and 
when  viewed  still  more  generally  and 
comprehensively,  as  something  com- 
pleted and  to  be  reflected  on — the  nat- 
ural acts  and  products  of  his  being — 
they  were  called  erga,  works,  ch.  7  :  3, 
21.  In  our  common  version  the  first  of 
these  is  translated  signs,  miracles,  ven- 
ders;  the  second,  mighty  works,  mighty 
deeds,  wonderfiel  works,  miracles;  the 
third,  wonders ;  and  the  fourth,  deeds. 

To  get  a  full  and  correct  conception 
of  Christ's  miracles,  they  should  be 
viewed  in  all  these  aspects.  They 
were  not  simply  the  manifestations  of 
a  supernatural  power,  but  also  the  pro- 
duct of  that  power  inherent  in  our 
Lord,  the  natural  fruits,  the  outwork- 
ings,  of  his  own  divine  nature ;  they 
were  not  merely  adapted  to  impress  the 
mind  deeply  and  excite  astonishment 
or  terror,  but  they  were  also  the  signs, 
the  evidences,  of  himself  and  of  the 
truth  of  which  he  was  the  embodiment. 
They  were,  in  fine,  the  supernatural 
phenomena  produced  by  his  own  power 
in  proof  of  his  divine  nature  and  work. 
They  were  not  in  violation  of  Nature  nor 
necessarily  a  suspension  of  its  laws,  but 
rather  above  Nature,  so  fiir  as  we  know, 
or  in  accordance  with  laws  and  princi- 
ples unknown  to  us.  It  is  indeed  in 
accordance  with  Nature  to  expect  mira- 
cles in  connection  with  a  new  dispensa- 
tion. "  All  the  great  chapters  of  Na- 
ture's history,"  says  Prof.  Hitchcock, 
"begin  with  them;  and  if  the  Chris- 
tian dispensation  were  destitute  of  them, 
it  would  be  out  of  harmony  with  the 
course  of  things  in  the  natural  world." 
—Bibl.  Sac,  July,  1863,  p.  552.  Did 
Jesus,  or  Jesus  wrought,  in  Cana  of 
Galilee.  See  on  ch.  1  :  43.  Mani- 
fested forth,  simply  manifested,  his 
glory,  his  Messianic  glory,  implying 
also  his  divinity.  See  ch.  1  :  14.  His 
disciples  believed  on  him.  Though 
they  had  faith  before,  that  faith  was 
greatly  increased.  Jesus'  Messiahship 
had  been  demonstrated  before  this  by 


his  teaching  and  his  insight  into  human 
hearts,  ch.  1  :  48-50.  It  was  now  dem- 
onstrated by  a  work  of  divine  and 
creative  power. 

The  details  of  this  miracle  are  so 
minute  and  vivid  as  to  reveal  the  hand 
of  an  eye-witness.  John  had  already 
become  a  disciple  of  Jesus,  and  was 
doubtless  present  at  the  wedding,  being 
one  of  those  whose  faith  was  continued. 
"  Apart  from  all  that  is  local  and  tem- 
porary, this  miracle  may  be  taken  as 
the  sign  and  symbol  of  all  which  Christ 
is  evermore  doing  in  the  world,  enno- 
bling all  that  he  touches,  making  saints 
out  of  sinners,  angels  out  of  men,  and, 
in  the  end,  heaven  out  of  earth — a  new 
paradise  of  God  out  of  the  old  wilder- 
ness of  the  world.  For  the  prophecy 
of  the  world's  regeneration,  of  the  day 
in  which  his  disciples  shall  drink  of  the 
fruit  of  the  vine  new  in  his  kingdom,  is 
eminently  here.  In  this  humble  feast 
the  rudiments  of  the  great  festival 
which  shall  be  at  the  open  setting-up 
of  his  kingdom — that  marriage  festi- 
val in  which  he  shall  be  himself  the 
Bridegroom  and  his  church  the  bride — • 
that  season  when  his  hour  shall  have 
indeed  come." — Trench  on  Miracles. 

In  addition  to  this,  two  other  points 
may  be  noted  : 

1.  The  Evidence  of  this  First 
Miracle.  Every  care  seems  to  have 
been  taken  that  there  might  be  no 
charge  of  deception  or  collusion.  It 
was  necessary  that  the  first  miracle  of 
Jesus  should  be  one  which  none  could 
with  any  fairness  deny.  Hence  "  the 
quantity  of  wine  produced  was  so  great 
tliat  it  could  not  by  any  possibility 
have  been  introduced  into  the  vesseli 
unobserved.  The  vessels  were  water- 
pots,  not  wine-jars,  that  no  one  might 
think  some  sediment  of  wine  remaini-y 
in  them  had  given  a  flavor  to  the  watei 
afterward  poured  in,  and  so  had  caused 
it  to  be  mistaken  for  a  thin  and  di]  nted 
wine.  The  servants  were  witnesses  thit 
the  water-pots  were  at  first  empty,  had 
then  been  filled  with  water,  and  in  the 
next  moment  were  found  full  of  wiue, 
so  that  it  is  plain  the  wine  came  from 
no  other  quarter.  Last  of  all,  there 
was  the  testimony  of  the  ruler  of  the 
feast,  who,  knowing  nothing  of  the  his- 
tory of  this  wine,  pronounced  it  not 
only  real  wine,  but  good  wiue.  In  this 
evidence  the  keenest  eye  can  discover 


A.  D.  27. 


JOHN  II. 


55 


12      After  this  he  went  down  to  Capernaum,  he,  and  his 

mother,  and  "  his  brethren,  and  his  disciples ;   and   »  Matt.  12.  46 ;  13. 
they  continued  there  not  many  days.  ^^'  ^^• 


no  flaw." — KiTTO,   Life  of  Christ,  p. 
203. 

2.  The  Credibility  of  the  Mira- 
cles IN  General.  A  miracle  is  an 
e't'ent  palpable  to  the  senses — an  event 
which,  though  not  contravening  any 
law  of  Nature,  the  laws  of  Nature,  if 
fully  known,  would  not  be  suflicient  to 
explain — an  event  produced  in  the  realm 
of  second  causes  by  a  supernatural 
agent  outside  that  realm  ;  namely,  by 
the  First  Great  Cause,  It  is  not  a  sus- 
pension or  violation  of  natural  laws, 
but  the  result  of  the  divine  will  acting 
upon  Nature  in  a  manner  analogous  to 
the  action  of  the  human  will  on  Nature. 
Hence,  "  if  God  be  possible,  miracles 
are  possible,"  and  that  possibility  can 
be  denied  only  upon  principles  oi  athe- 
ism or  pantheism.  Nature  is  not  an 
end  in  itself,  but  exists  for  great  moral 
purposes.  Let  the  free  will  of  man  in- 
troduce discord  in  the  moral  universe, 
and  the  Author  of  Nature  is  justified  in 
interposing  a  miraculous  exercise  of  his 
power  to  secure  the  accomplishment  of 
the  normal  end  for  which  Nature  was 
created.  Hence  belief  in  miracles  is 
exactly  proportioned  to  men's  convic- 
tion of  sin  and  need.  Once  allow  that 
the  race  is  ruined  by  transgression,  and 
the  presumption  against  miracles  is 
changed  to  a  presumption  in  their 
favor.  The  Scripture  miracles  have 
then  only  to  present  their  overwhelm- 
ing weight  of  evidence  to  the  candid 
mind,  in  order  to  be  received  as  realities. 
All  our  hope  of  heaven  stands  or  falls 
with  our  acceptance  of  the  miracles  ; 
for  if  the  greatest  miracle  of  all  be  not 
a  reality,  if  the  resurrection  of  Christ 
be  a  delusion,  then  our  faith  i-s  vain  and 
we  are  yet  in  our  sins.  But  once  grant 
the  resurrection  of  the  Lord  Jesus,  and 
all  the  other  miracles,  from  first  to  last, 
form  only  its  natural  accompaniments. 

12.  After  this.  An  indefinite  interval 
of  several  days,  or  even  two  or  three 
weeks.  Jesus  probably  spent  a  por- 
tion of  March,  and  possibly  of  Febru- 
ary, at  Capernaum.  He  went  down 
to' Capernaum,  about  25  miles  north- 
east of  Cana,  on  the  north-west  shore  of 
the  Sea  of  Galilee.  The  expression  went 
dovm  accords  with  the  fact  that  Cana 


was  on  elevated  ground,  and  Caper- 
naum was  about  600  feet  below  the 
Mediterranean.  Peter  was  afterward, 
and  perhaps  now,  a  householder  in 
Capernaum.  As  Jesus  went  to  the 
home  of  Nathanael  to  cement  the 
friendship  of  his  disciple,  so  now  he 
may  have  gone  to  the  home  of  Peter. 
Capernaum  was  the  name  of  a  foun- 
tain (Josephus,  Jew.  War,  iii.  10,  8) 
and  a  town  situated  on  the  borders  of 
the  tribes  of  Zebulun  and  Naphtali.  It 
was  a  thriving  commercial  place  on  the 
road  from  Damascus  to  the  Mediterra- 
nean, and  a  central  position  for  travel- 
ling and  performing  missionary-tours 
into  Lower  and  Upper  Galilee,  Perea, 
and  Judea.  It  was  thus  peculiarly  fit- 
ted as  the  })rincipal  residence  of  Jesus 
during  the  three  years  of  his  ministry. 
It  is  called  "  his  own  city,"  Matt.  9  :  1. 
Its  name  was  appropriate  for  his  dwell- 
ing-place, meaning  village  of  Nahum,  or 
consolation.  It  was  also  the  residence 
of  Andrew,  Peter,  James,  and  John, 
who  were  natives  of  Bethsaida  (ch.  1 : 
44),  and  probably  of  Matthew.  Its 
l^resent  complete  desolation  foi'cibly 
illustrates  our  Lord's  denunciation  in 
Matt.  11  :  23.  Its  name  is  lost  and  its 
exact  site  is  still  in  doubt.  The  most 
probable  spots  are:  (1)  Dr.  Robinson 
supposes  it  to  have  been  at  Khan 
Minyeh,  on  the  northern  borders  of  the 
fine  plain  of  Gennesaret,  about  five 
miles  from  the  Jordan,  where  there  is 
the  copious  fountain  of  ^m  et-Tin,  and 
ruins  of  some  extent  still  remain.  See 
^Q\yv\\'$,Q\\.,Bih.Researches,  ii.  403, 404,  iii. 
344-358.  (2)  Mr.  Tristram  maintains 
that  its  site  is  at  the  Round  Fountain, 
three  miles  farther  south,  near  the  south 
end  of  the  plain  of  Gennesaret,  where  is 
found  the  catfish  which  Josephus  states 
the  fountain  of  Capernaum  produced. 
A  considerable  stream  also  flows  from 
it  to  the  lake,  which  also  answers  to 
Josephus's  description.  Land  of  Israel, 
p.  442.  (3)  But  Dr.  Thompson  and  the 
majority  of  later  travellers  place  the 
site  near  the  head  of  the  lake  at  Tell 
Hum,  about  three  miles  north  oi  Khan 
Minyeh,  and  about  the  same  distance 
from  the  point  where  the  Jordan  enters 
the  Jake.     It  is  argued  that  Hum  is  the 


36 


JOHN  II. 


A.  I).  27. 


Jesus  goes  up  to  the  Passover  at  Jerusalem,  cleanses  the  tern-   o  ver.  23;  ch.  5.  i; 
pie,  and  performs  miracles.  6. 4 ;  ii. 55 ;  Luke 

2  41  •  Ex   12  14* 

13      *And  the  Jews'  passover  was  at  hand;  and  Jesus      Deut.  i6.'i,"i6.  * 


closing  syllable  of  Capernaum,  and  that 
its  first  part,  Caphar,  which  sii^nifies  a 
vilhige,  has  given  place  to  Tdl,  mean- 
ing a  site  or  ancient  ruin.  But  no  foun- 
tain is  found  nearer  than  two  miles. 

"  I  incline  to  the  view  that  the  first  of 
these  sites  is  Capernaum,  and  that  Tell 
Hum  is  Chorazin.  I  believe  the  three 
cities  of  Capernaum,  Bethsaida,  and 
Chorazin  extended  up  the  shore  from 
the  plain  of  Gennesaret  in  the  order 
named.  During  our  stay  in  this  re- 
gion we  carefully  examined  each  Scrip- 
ture reference  in  the  light  of  the  con- 
jectural localities,  and  at  least  my  own 
mind  reached  a  tolerably  satisfactory 
view  as  to  where  these  cities  stood. 
Capernaum,  in  this  case,  was  on  the 
northern  boundary  of  the  plain  of  Gen- 
nesaret, extending  to  the  'Round  Foun- 
tain.' The  site  is  closer  marked  by 
Ain  et-Tin,  the  *  Spring  of  the  Fig  tree.' 
The  spring  rises  under  a  larger  fig  tree, 
and  falls  into  the  lake  by  a  high  pro- 
jecting rock  which  overhangs  the  ruins 
of  a  khan  (hence  Khan  Minyeh),  another 
name  for  the  site.  The  rocky  promon- 
tory is  deeply  cut  in  every  direction, 
probably  for  aqueducts.  I  rode  over 
the  hiU'and  down  its  sides,  and  scanned 
every  object.  Bits  of  pottery,  and  frag- 
ments of  stone-work,  and  dim  traces  of 
foundations  may  be  detected,  and  one 
sees  from  here  that  it  is  by  far  the  highest 
near  elevation  on  the  west  of  the  lake, 
and  involuntarily  feels  that  the  biblical 
intimations  all  harmonize  with  this  spot. 
...  It  may  be  a  small  thing  upon 
which  to  construct  a  theory,  but  cer- 
tainly it  is  a  fact  of  interest,  that  if 
these  locations  be  accepted  as  the  right 
ones,  there  is  a  beautiful  order  in  Christ's 
enumeration  of  the  three  cities  named. 
And  we  can  fancy  him  uttering,  with 
tlie  finger  pointing  toward  each  in  suc- 
cession down  along  the  lake,  the  denun- 
ciation upon  Chorazin,  Bethsaida,  Ca- 
pernaum. And  perhaps  the  elevation 
of  the  last-named  place  above  the  oth- 
ers gave  point  to  tiie  expressions  '  ex- 
alted to  heaven '  and  '  cast  down  to 
hell.'"— Dr.  Fish,  Bible  Lands  Il- 
lustrated, pp.  568,  571. 

He,  and  his   mother,  and   his 


brethren,  better,  brothers,  as  brethren 
is  generally  used  in  a  spiritual  sense. 
These  brothers  were  still  unbelievers, 
and  continued  to  be  such  till  after  his 
resurrection,  ch.  7:5;  Acts  1  r  14.  They 
were  jjrobably  younger  sons  of  Mary  the 
mother  of  Jesus.  Their  knowledge  of 
the  quiet  and  unostentatious  life  he  had 
led  in  Nazareth  made  it  hard  for  them 
to  recognize  his  glory,  even  after  he 
began  to  work  miracles.  Still,  they 
saw  that  a  turning-point  in  his  history 
had  come,  and  they  followed  his  steps 
to  observe,  and  possibly  to  restrain  him. 
And  they  continued  there  not 
many  days.  Their  stay  was  short,  on 
account  of  their  shortly  going  up  to  the 
passover,  ver.  13.  As  yet  Jesus  had 
taken  no  step  that  made  known  to  the 
people  at  large  his  entrance  upon  a  pub- 
lic career.  This  he  must  first  proclaim 
at  Jerusalem,  the  head-quarters  of  the 
nation,  ver.  15.  The  miracle  in  Cana 
appears  to  have  been  performed  with 
special  reference  to  confirming  the  faith 
of  his  new  disciples.  The  private  man- 
ifestation of  his  Messiahship  went  be- 
fore the  public  oS'ering  of  himself  to 
the  nation  at  Jerusalem. 

13-25.  Jesus  Casts  out  the  Tra- 
ders FROM  THE  Temple.  This  very 
probably  occurred  early  in  the  day,  on 
the  fourteenth  of  Nisan,  the  sacrificial 
victims  being  slain  in  the  afternoon. 
See  on  ver.  23.  Recorded  only  bv  John. 
Matthew  (21 :  12, 13),  Mark  (11  :'l5-19), 
and  Luke  (19  :  45-48)  describe  a  similar 
cleansing  of  the  temple  which  took  place 
during  the  week  preceding  Jesus'  cruci- 
fixion. John  is  the  only  evangelist  who 
gives  the  account  of  this  first  cleansing. 
The  circumstantial  mention  in  the  Gos- 
pels of  the  place  and  occasion  of  each 
of  these  cleansings  forbids  us  to  con- 
found them,  as  some  have  done,  or  to 
say  that  there  was  but  one.  The  one 
introduced,  the  other  closed,  his  public 
life.  The  first  was  Jesus'  warning  to  a 
nation  that  desecrated  God's  house  and 
perverted  his  best  gifts.  This  seems  to 
have  produced  only  a  temporary  effect: 
the  traders,  expelled  for  a  day,  soon 
came  back  again.  The  second  cleans- 
ing was  a  symbolic  declaration  of  th« 


k.  D.  27. 


JOHN  IT. 


57 


14  went  up  to  Jerusalem,     p  And   found   in  the  tern-   p  Matt.  21. 12, 13. 
pie  those  that  sold  oxen  and  sheep  and  doves,  and 

15  the  changers  of  money  sitting;  and  when  he  had 
made  a  scourge  of  small  cords,  he  drove  them  all  out 
of  the  temple,  and  the  sheep,  and  the  oxen ;  and 
poured  out  the  changers'  money,  and  overthrew  the 


Bentence  of  judgment  against  those  who, 
once  mercifully  warned,  had  refused  to 
put  the  oflfence  away.  The  last  cleans- 
ing of  the  temple  presents  Jesus  as  the 
same  purifier  and  punisher  that  he  had 
been  in  the  beginning,  making  the  same 
persistent  claims,  and  acting  with  the 
same  authority  in  the  presence  of  the 
Jewish  rulers  and  in  prospect  of  death. 
So  the  beginning  and  the  end  are  bound 
together  as  parts  of  one  consistent  plan. 

13.  The  Jews'  passover.  This 
first  passover  of  Jesus'  ministry  com- 
menced April  9th,  A.  D.  27.  Further 
on  passover,  see  note  on  ver.  23.  Was 
at  hand,  ^vas  near,  within  three  or  four 
days.  Jesus  went  up  to  Jerusa- 
lem, from  Capernaum,  where  he  had 
been  sojourning  (ver.  12),  and  probably 
in  company  with  some  party  of  pilgrims 
going  up  to  the  feast  from  that  city. 
His  disciples,  doubtless,  accompanied 
him,  ver.  22.  Hitherto,  he  had  not 
taught  any  but  his  disciples.  He  now 
went  to  the  head-quarters  of  the  nation 
to  present  himself  before  the  rulers  of 
the  Jews  as  their  promised  Messiah. 
This  he  does,  first  of  all,  by  a  symbolic 
act  asserting  his  authority  over  his  Fa- 
ther's house,  and  his  divine  commission 
to  cleanse  it.  On  Jerusalem,  see  note 
on  ch.  1  :  19. 

14.  And  found  in  the  temple. 
The  temple  enclosure  was  1000  feet 
square,  and  along  its  sides  ran  the 
magnificent  porticos  or  colonnades  of 
Solomon  and  of  Herod.  Within  this 
open  space,  which  was  called  the  Court 
of  the  Gentiles,  was  a  second  and  small- 
er court,  which  only  Jews  could  enter, 
and  near  the  centre  of  this  stood  the 
temple  -  edifice  proper.  It  was  in  the 
Court  of  the  Gentiles,  surrounding  the 
sacred  edifice,  that  Jesus  found  those 
that  sold  oxen  and  sheep  and 
doves.  All  these  were  off"ered  in  sac- 
rifice upon  the  temple  altar,  Ex.  20 :  24; 
Lev.  14  :  22.  So  many  Jews  came  from 
a  distance  to  the  feasts  that  there  was  a 
large  demand  for  sacrificial  victims.  It 
is  probable  that  the  traffic  in  these  ani- 


mals, which  was  once  carried  on  out- 
side the  temple  enclosure,  had  been 
gradually  allowed  to  enter  the  Court 
of  the  Gentiles,  partly  on  the  plea  or 
convenience,  and  partly  from  the  cupid- 
ity of  the  priests,  who  cared  more  for  the 
rents  of  the  stalls  than  for  the  sanctity 
of  God's  house.  So  the  clamor  of  ava- 
ricious traders  rose  on  every  side,  dis- 
turbing the  service  of  the  inner  court 
and  distracting  the  minds  of  the  wor- 
shippers. The  changers  of  money 
sitting.  Every  adult  male  among  the 
Jews  was  required  to  pay  a  yearly  tax 
of  half  a  shekel  for  the  support  of  the 
temple-worship.  It  was  not  lawful  to 
receive  this  tribute-money  in  Roman 
coin,  stamped  as  it  was  with  heathen 
symbols  and  inscriptions.  "  The  money- 
changers" were  men  who  for  a  profit 
took  this  current  Roman  coin,  and  gave 
in  return  Hebrew  shekels  and  half- 
shekels,  minted  in  the  times  of  the 
Maccabees.  Jesus  intimated,  in  Matt. 
21  :  13,  that  these  various  kinds  of 
traffic  had  become  an  occasion  of  fraud 
and  extortion.  "  Sitting  "  was  the  com- 
mon posture  of  tradesmen  at  their  busi- 
ness. 

15.  Made  a  scourge  of  small 
cords,  or  rushes,  probably  strewn  for 
the  cattle  to  lie  on.  This  scourge  was 
not  so  much  for  actual  use  as  for  a 
symbol  of  authority.  Drove  them 
all  out  of  the  temple.  As  after- 
ward in  the  garden  (ch.  18  :  6),  so  now, 
there  was  such  majesty  in  his  look  and 
such  divine  authority  in  his  words  that 
none  could  resist  him.  The  manifes- 
tation of  the  Holy  One,  the  Messiah, 
as  a  rebuker  and  punisher  roused  the 
slumbering  consciences  of  the  trans- 
gressors. Like  the  scribes  and  priests 
(Mark  11  :  18),  they  "  feared  him  "  and 
fled.  And  the  sheep,  and  the  oxen, 
these  were  what  he  drove  out  of  the 
temple.  Poured  out  the  changers' 
money  and  overthrew  the  tables. 
These  changed,  at  a  premium — often  a 
very  exorbitant  one — the  current  coin 
of  the  day  for  the  Jewish  half-shekel, 


3» 


58 


JOHN  II. 


A.  D.  27 


16  tables;  and  said  unto  them  that  sold  doves,  Take 
these  things  hence;  "^make  not  ""my  Father's  house 
an  house  of  merchandise.  And  his  disciples  remem- 
bered that  it  was  written,  The  zeal  of  thine  house 
hath  eaten  me  up. 

Then  answered  the  Jews  and  said  unto  him, '  What  •  c^^  6^  30;  Matt, 
sign  showest  thou  unto  us,  seeing  that  thou  doest 


17 


18 


q  Jer.  7.  11. 
'  ch.  5.  17,  18;  10 
29,30;  Luke  2. 49 


12.  38. 


the  yearly  temple-tribute.  See  Matt. 
17  ;  24.  Some  made  donations  to  the 
treasury  Luke  21:1,2;  and  others  who 
came  to  tlie  passover  probably  paid 
their  tribute,  which  became  due  in  the 
month  Adar,  answering  to  parts  of 
February  and  March.  These  money- 
changers were  a  convenience  and  a 
necessity,  but  they  were  dishonest  in 
their  exactions,  practised  extortion,  and 
violated  the  law,  Deut.  23  :  19,  20. 

16.  Sold  doves.  The  poor  were 
allowed  to  otFer  doves  in  sacrifice,  in- 
stead of  a  lamb,  Lev.  5:7;  12:8;  U  :  22 ; 
Luke  2  :  24.  Make  not  my  Father's 
house,  etc.  Jesus  says  not  our,  but 
my,  Father,  conscious  of  his  own  divin- 
ity and  Messiahship.  "  My  Father's 
house"  is  a  phrase  similar  to  that  in 
Luke  2  :  49,  and  implies  that  he  was 
Son  of  God  and  Lord  of  the  temple. 
It  was  a  declaration  that  in  him  the 
great  prophecv  of  Malachi  was  begin- 
ning to  be  fulfilled  (Mai.  3  :  1-3),  and 
that  the  Lord  (Messiah)  whom  the 
nation  were  seeking  had  "  suddenly 
come  to  his  temple."  According  to  the 
prophecy  of  John  the  Baptist  (Matt.  3  : 
12),  his  fan  was  in  his  hand,  and  he 
wielded  it  in  separating  the  precious 
from  the  vile,  and  in  reforming  the 
abuses  of  his  house.  Compaie  Isa. 
4  :  2-4. 

17.  The  zeal  of  thine  house; 
zeal  for  its  purity  and  honor.  Hath 
eaten  me  up;  according  to  the  best 
manuscripts,  will  consume  me.  Tholuck 
and  some  others  contend  that  the  future 
here  is  used  in  the  sense  of  the  present: 
Absorbs  all  my  energies  and  powers, 
and  leads  me  utterly  to  disregard  dan- 
ger and  death.  The  quotation  is  from 
Ps.  69  :  9.  It  well  describes  the  spirit 
of  Jesus'  ministry.  Human  nature  was 
God's  defiled  and  desecrated  temple. 
He  would  redeem  and  purify  it,  even  at 
the  cost  of  suffering  and  death. 

This  is  a  fitting  place  to  notice  the 
three  divisions  of  Jesus'  ministry.  Jesus' 
plan  yidiS  first  "  to  present  himself  to  the 


Jews  as  their  Messiah.  ...  Of  his  Mes- 
siahship he  must  give  proof,  first  and 
chiefly,    by   his   words,   which   should 
show  him  to  be  the  Truth  of  God  ;  and, 
secondly,  by  his  works,  which  should 
show  him  to  be  the  Power  of  God.  .  .  . 
Thus  presenting  himself  to  the  people, 
and  especially  to  its  ecclesiastical  rulers, 
...  he  must  await  the  action  of  the 
nation."     He  meets  in  Jerusalem,  how- 
ever, little  but  incredulity  and  hostility. 
About  eight  months   of  teaching  and 
of  miracles  in  Juda?a  under  the  eyes  of 
the  Jewish  authorities  resulted  only  in 
rousing  them  to  plot   against  his  life. 
"Forced   to   flee   from   Jerusalem,  the 
Lord  goes  into  Galilee.     And  now  the 
second  stage  of  his  ministry  begins.  His 
work  in  Galilee  had  a  twofold  purpose ; 
first,   the  gathering   of  disciples,   that 
through  their  testimony,  if  not  through 
his,  the  rulers  of  Jerusalem  might  be 
led  to  hearken  and  the  nation  be  saved. 
But  if  this  were  vain,  and  nothing  could 
convince  them,   these   disciples  might 
serve  as  the  foundation  of  that  new  and 
universal    church    which    God    would 
build  if  the  Jews  rejected  his  Son."    In 
the  third  and  last  stage  of  his  ministry, 
when   it  became  evident  that  nothing 
could  convince   his  enemies,  and  that 
they  were  determined  to  destroy  him, 
j  he  once  more  made  clear  and  prominent 
his   Messianic  claims,  and  went  back 
intoJudffia,  into  Pertea,  and  to  Jerusalem, 
confessedly  to  meet   his  death,  and  in 
that  death  and  the  resurrection  follow- 
ing to  "  open  the  kingdom  of  heaven  to 
all  believers." 

18.  He  Predicts  the  Resurrec- 
tion OF  THE  Temple  of  his  Body, 
vers.  18-22.  18.  Then  answered  the 
Jews,  rather.  The  Jews  therefore  a)i- 
swered;  the  members  of  the  Sanhedrim, 
whose  conduct  in  permitting  the  dese- 
cration of  the  temple  Jesus  had  thus 
openly  rebuked.  What  sign  showest 
thou?  They  demanded  the  evidence 
of  his  authority,  holding  that  the  mes- 
senger of  Jehovah  must  substantiate  his 


A.  D.  27. 


JOHN  II. 


59 


19  these  things?     Jesus  answered  and  said  unto  them, 

*  Destroy  this  temple,  "  and  in  three  days  ^  I  will  raise 

20  it  up.     Then  said  the  Jews,  Forty  and  six  years  was 
this  temple  in  building,  and  wilt  thou  rear  it  up  in 

21  three  days?     But  he  .spake  '^  of  the  temple  of  his 

22  body.     When  therefore  he  was  risen  from  the  dead, 

*  his  disciples  remembered  that  he  had  said  this  unto 
them ;  and  they  believed  the  Scripture,  and  the  word 
which  Jesus  had  said. 


«  Matt.  26.  61 ;  27 

40;  Mark  14.58; 

15.  29. 
"Matt,  12.40;  27.63. 
▼ch.    10.    17,    18; 

Mark    8,    31;    1 

Cor.  15.  3,  4. 
"ch.   1.    14,    Gr.', 

Col.  2.  9;  Heb. 

8.  2;   so   i   Cor. 

8.   16;   6.   19;   2 

Cor.  6.  16. 
«  Luke  24.  8. 


claims  by  "  a  sign  from  heaven."  See 
Matt.  12  :  38  ;  16  :  1.  "  His  life  was 
indeed  remarkable  for  such  signs,  but 
he  would  not  sanction  superstitious  no- 
tions or  gratify  a  cavilling  temper,  and 
he  therefore  refused  the  demand."  In 
the  next  verse,  however,  he  intimates 
an  event  which  should  be  a  sign  to  them 
and  to  all  people. 

19.  Destroy  this  temple,  etc;  a 
purposely  enigmatical  saying,  for  the 
reason  that  he  could  not  yet  speak 
openly  of  his  death.  It  may  have  been 
accompanied  with  a  gesture  implying 
that  he  was  himself  the  temple  of  God 
of  which  he  spake.  None,  however, 
understood  it  at  the  time,  though  it  ob- 
tained wide  circulation,  and  was  urge4 
as  an  accusation  against  him  at  his  trial 
and  crucifixion.  Matt.  26  :  61 ;  27  :  40. 
And  in  three  days  I  will  raise  it 
up.  Notice  that  Jesus'  part  is  not  that 
of  destruction ;  that  belongs  to  the  Jews. 
He  will  only  raise  up  in  glory  that 
which  has  been  previously  destroyed. 
Compare  the  sign  of  the  prophet  Jonah, 
Matt.  12  :  39,  40. 

20.  Forty  and  six  years  was  this 
temple  in  building.  Herod  began 
to  rebuild  the  temple  on  a  large  and 
more  splendid  scale  in  the  eighteenth 
year  of  his  reign,  in  the  734th  year  of 
Rvime.  The  temple  proper  was  rebuilt 
in  eighteen  months;  the  surrounding 
galleries  were  completed  in  eight  years  ; 
bift  the  exterior  structures  and  out- 
buildings were  not  entirely  finished 
till  about  A.  D.  64,  in  the  reign  of  Nero. 
It  was  still  going  on  in  the  time  of  our 
Saviour.  Hence  the  Jews  meant  that 
the  temple  had  already  been  in  process 
of  building  forty-six  years.  No  wonder 
they  could  not  understand  how  he  could 
raise  it  up  in  three  d^ys.  See  last 
paragraph  of  ver.  22. 

21.  But  he  spake  of  the  temple 
of  his  body.  The  Godhead  taber- 
nacled in  Jesus'  flesh  (ch.  1  :  14),  and  in 


it  manifested  its  glory.  The  temple 
was  only  the  symbol  of  him  in  and 
through  whom  God  meets  and  dwells 
with  men.  As  God  dwelJs  in  him  for 
ever,  so  the  believer  becomes  a  temple 
of  God  by  being  united  to  the  Lord  Je- 
sus, 1  Cor.  3  :  16. 

22.  When  therefore  he  was  ris- 
en, or  had  risen,  from  the  dead,  his 
disciples  remembered.  Many  of 
Jesus'  words  were  thrown  out  as  seed- 
thoughts,  to  be  quickened  into  life  only 
when  the  enlightening  Spirit  was  be- 
stowed, after  Pentecost.  See  John  14  : 
26.  Unto  them,  should  be  omitted,  ac- 
cording to  the  best  authorities.  And 
they  believed  the  Scripture ;  thatis, 
the  Old  Testament,  which  in  several 
passages  foretells  the  resurrection  of 
Christ;  e.g.,  Ps.  16  :  9,  10;  68  :  18. 

The  resurrection  is  included  in  all 
those  prophecies  which  speak  of  the 
"  sufferings  of  Christ  and  the  glory  that 
should  follow,"  1  Pet.  1  :  11.  Compare 
ch.  20  :  9  ;  Luke  24  :  26,  27.  And  the 
word  which  Jesus  had  said,  better 
which  Jesus  spoke.  The  words  of  Jesus 
and  of  Scripture  are  of  equal  authority. 
The  resurrection  of  Christ  is  a  standing 
miracle  and  the  conclusive  argument  of 
Christianity,  confirming  the  faith  of 
Christians  in  all  ages,  1  Cor.  15  :  13-19. 
Perhaps  the  Jews  remembered  these 
words,  and  saw  in  them  a  deeper  mean- 
ing. For  after  Jesus  was  buried  they 
came  to  Pilate,  saying,  "  Sir,  we  remem- 
ber that  that  deceiver  said  while  he  was 
yet  alive,  After  three  days  I  will  rise 
again,"  Matt.  27  :  63.  *'  Now  there  is 
no  trace  that  Jesus  had  ever  uttered  any 
such  words  distinctly  to  them ;  and  un- 
less they  had  heard  the  saying  from  Ju- 
das, or  unless  it  had  been  repeated  from 
common  rumor  derived  from  the  apos- 
tles— i.e.,  unless  the  *we  remember* 
was  a  distinct  falsehood — they  could 
have  referred  to  no  other  occasion  than 
this.    And  that  they  should  have  heard 


60 


JOHN  II. 


A.  D.  2: 


23  Now  when  he  was  in  Jerusalem  at  the  passover  in 
the   feast-c?ay,  ^  many   believed   in  his  name,  when 

24  they  saw  the  miracles  which  he  did.     But  Jesus  •  did 
not  commit  himself  unto  them,  because  he  knew  all 

2e'>  men,  and  needed  not  that  any  should  testify  of  man  ; 
for  *  he  knew  what  was  in  man. 


y  ch.  7.  31 ;  8.  30 

10,  42;  11.  45. 
»  ch.  6.  15. 
•ch.4. 17-19;  6.64, 

16.19,80;  ISam. 

16.  7  ;  Mark  2.  8 ; 

Acta  1,  24 ;  Rev. 

2.23. 


it  from  any  of  the  disciples  was  most 
unlikely,  for  over  the  slow  hearts  of 
the  apostles  these  words  of  our  Lord 
seemed  to  have  passed  like  the  idle 
wind."— Dr.  F.  W.  Farrar,  Life  of 
Christ,  vol.  i.  p.  193.  With  this  saying 
the  Jews  also  may  have  associated  the 
sign  of  the  prophet  Jonah,  Matt.  12  : 
39,  40.     Compare  Matt.  27  :  63. 

23.  At  the  passover.  Th^  passover 
was  instituted  in  commemoration  of 
God's  passing  over  (for  this  is  the  mean- 
ing of  the  word)  or  sparing  the  He- 
brews when  he  destroyed  the  first-born 
of  the  Egyptians.  The  festival  was  cel- 
ebrated eight  days  from  the  fifteenth  of 
Nisan,  the  latter  part  of  March  or  the 
first  part  of  April  (Ex.  12  :  1-11,  14-20), 
and  was  one  of  the  three  great  festivals 
(Ex.  23  :  14-17)  to  be  attended  yearly 
at  Jerusalem  by  all  the  males  of  the 
nation,  except  the  sick,  the  aged,  the 
blind,  the  deaf,  and.  boys  under  twelve 
years  of  age.  On  the  tenth  day  of  the 
month  A  bib  (Ex.  13  :  4) — or,  as  it  was 
afterward  called,  Nisan  (Esth.  3  :  7) — a 
male  lamb  or  kid  without  blemish  was 
■elected.  On  the  fourteenth  day  of 
Nisan  it  was  slain  in  the  temple,  "  be- 
tween the  two  evenings  "  of  three  and  six 
o'clock.  In  the  evening,  the  beginning 
of  the  fifteenth  day,  the  paschal  supper 
was  eaten  by  not  less  than  ten  nor  more 
than  twenty  persons.  Bitter  herbs  and 
unleavened  bread  were  to  be  eaten  with 
it,  and  all  was  done  originally  with 
haste,  standing  with  loins  girt,  their 
feet  shod,  and  their  staff"  in  hand.  The 
standing  posture  and  the  apparent  read- 
iness for  a  journey  were  at  length  dis- 
continued. The  Jewish  year  was  reck- 
oned from  this  month,  and  John  marks 
the  various  stages  of  Christ's  public 
ministry  by  the  passover,  chs.  2  :  13,  23  ; 
4  :  45 ;  5:1;  6:4;  11  :  55.  The  civil 
commencement  of  their  year  began  six 
months  later.  In  the  feast-day ; 
Bome  would  say,  "  during  the  feast," 
lasting,  as  it  did,  for  eight  days,  but  it 
is  better  to  say,  "on  the  festival"  or 
*^  feast-day."    The  word  passover  above 


designates  the  whole  feast,  and  this  a 
particular  day  of  the  feast.  This  was 
not  the  time  when  he  expelled  the 
money-changers,  but  afterward,  per- 
haps the  next  day.  The  fifteenth  of 
Nisan,  reckoned  from  six  o'clock  of  the 
preceding  evening,  was  the  grand  feast 
of  the  passover.  The  first  and  seventh 
days  were  peculiarly  solemn.  Lev.  23  : 
5-8 ;  Num.  28  :  18,  25 ;  Matt.  26  :  17. 
Many  believed  in  his  name  ;  on  his 
name;  that  is,  trusted  in  Christ  himself 
as  one  sent  of  God.  When  they  saw 
the  miracles,  the  signs,  which  he 
did,  or  wrought.  "  These  miracles  are 
not  recorded,  but  they  were  evidently  re- 
markable." Seech. 3: 2.  Comp. ch.4':45. 

24.  But  Je8us  did  not  commit 
himself  unto  them.  For  illustration 
compare  ch.  6  :  15.  "  He  did  not  en- 
trust himself  and  the  mysteries  of  his 
person  and  kingdom  to  all  those  who 
appeared  disposed  to  regard  him  as  a 
teacher  sent  from  God."  Because  he 
knew  all  men. 

25.  And  needed  not  that  any  one 
should  testify  of,  or  concerning, 
man,  for  he  himself  knew  what 
was  in  man.  He  knew  not  only  the 
secrets  of  each  heart,  but  also  the  in- 
stability and  depravity  of  human  na- 
ture itself.  Compare  Rev.  2  :  23.  John 
gives  special  prominence  to  our  Lord's 
deep  knowledge  of  men,  ch.  5  :  42;  6  : 
61,  64,  etc.  He  saw  that  those  who  be- 
lieved on  him  were  influenced  mainly 
by  the  transient  impression  of  his  mira- 
cles, and  had  most  imperfect  notions  of 
his  person  and  work.  The  fact  that 
Jesus  did  not  commit  himself  to  them 
was  only  a  sign  that  the  Jews  in  posi- 
tions of  influence  and  authority  did  not 
commit  themselves  to  him.  He  had  offer- 
ed himself  as  Messiah  to  the  rulers  of 
the  nation,  but  they  had  virtually  re- 
jected him. 

Practical  Remarks. 

1.  Jesus  by  his  presence  here,  and  by 
his  teachings,  always  honored  the  iusti- 


A.  D.  27. 


JOHN  III. 


m 


HI. 

2 


Nicodemus  visits  Jesus  by  night. 
THERE  was  a  man  of  the  Pharisees,  named  ^  Nico-   *  ch.  7.  45^2;  19. 
demus,  a  ruler  of  the  Jews :  <=  the  same  came  to  Jesus   ,  ^^'.  7.^* 


tution  of  marriage,  vers.  1-11 ;   2*Iatt.  5 : 
32  ;  Heb.  13:4. 

2.  To  know  whether  a  party  of  pleas- 
ure IS  right,  ask,  "  Can  I  consistently  in- 
voke the  presence  of  Jesus  there?"  ver. 
2;  Ps.  139. 

3.  When  perplexed,  tell  every  want 
to  Jesus,  ver.  3 ;  Phil.  4 :  6,  7 ;  Ps. 
55  :  22 ;  1  Pet.  5:7. 

4.  Whoever  assumes  without  special 
warrant  to  invoke  the  supernatural, 
plainly  deserves  reproof,  ver.  4 ;  Col. 
2  :  18 ;  Matt.  12  :  38,  39. 

5.  Jesus  always  heeds  most  the  un- 
derlving  thought  of  a  prayer,  ver.  4 ; 
Joel' 2  :  13 ;  Isa.  29  :  13;  Ezek.  33  :  31 ; 
Ps.  78  :  35-37. 

6.  Steadfast  faith  persists,  notwith- 
standing the  first  rebuff,  ver.  5 ;  Luke 

11  :  5-9  and  18  : 1  ff. 

7.  Jesus  is  a  large  and  liberal  giver, 
ver.  6 ;  Matt.  14  :  20. 

8.  Full  obedience  brings  a  full  bless- 
ing, ver.  7  ;  2  Kings  13  :  19. 

9.  The  world  gives  the  best  first; 
Jesus  gives  the  best  last,  ver.  10 ;  Matt. 
1  :  19  ;  28  :  19  ;  Luke  Hi  :  25  ;  Luke  6  : 
20-25.  See  Spurgeon\'i  Sfniioiif<,  fifth 
series.  Nos.  17,  18. 

10.  The  religion  of  Jesus  turns  even 
the  water  of  purification  into  the  wine 
of  gladness,  vers.  9-11. 

11.  The  divine  mission  of  Jesus  is 
proved  at  the  very  outset  of  his  min- 
istry, ver.  11. 

12.  Jesus  begins  the  miracles  of  re- 
demption by  ministering  at  a  marriage. 
He  will  end  redemption  by  ministering 
in  the  glorious  festivities  of  the  final 
marriage,  ver.  11 ;  Rev.  19  :  7,  8 ;  Luke 

12  :  37. 

13.  Jesus  was  obedient  to  every  re- 
quirement of  the  Jewish  religion,  ver. 
13 ;  Ex.  23  :  17  ;  Deut.  16  :  16.  We  should 
imitate  him  in  our  implicit  obedience 
to  every  Christian  ordinance.  Matt.  3  : 
13-15;  Mark  16  :  15,  16. 

14.  Be  sure  all  sin  must  be  "  found  " 
out,  even  though  entrenched  in  pious 
trafiie,  ver.  14 ;  Mai.  3  :  1-3. 

15.  Reformers,  apt  to  be  too  severe, 
should  study  Christ  with  his  scourge 
of  small  cords,  ver.  15;  Matt.  12  :  19  ;  2 
Pet.  2:11;  Jude  9. 

6 


16.  Jesus  cleanses  not  only  the  out- 
ward temple,  but  the  nature  of  man — 
not  only  the  outward  life,  but  the  in- 
most heart,  ver.  16;  1  Cor.  3  :  16,  17. 

17.  Jesus  by  his  Spirit  is  now  seeking 
to  purity  our  hearts,  his  church,  and  the 
world,  so  that  they  may  be  fit  abodes  for 
God.  At  the  judgment  he  will  come 
to  cast  out  all  who  do  iniquity,  and  to 
make  all  things  new,  vers.  14-17  ;  ALatt. 
13  :  41,  42;  Rev.  21  :  0-8. 

18.  Jesus'  zeal  in  purifying  God'a 
house  ought  to  be  in  us,  ver.  17 ;  2  Cor. 
11  :  2;  Gal.  4:  16-18. 

19.  W^e  should  be  specially  zealous 
for  personal  purity,  forbidding  the 
world  to  intrude  into  either  our  wor- 
ship or  God's  throne  in  our  hearts, 
vers.  15-17  ;  1  John  3:3;  Ex.  20  :  3, 

20.  Reformers  must  be  prepared  to 
answer  opposition,  vers.  19-20. 

21.  And  must  expect  even  the  morn- 
ing of  their  career  to  be  overcast  with 
the  shade  of  sufiering,  ver.  21. 

22.  Prophecy  is  a  most  conclusive 
evidence,  ver.  22;  Luke  24  :  25;  16  :  31. 

23.  Then,  as  now,  many  are  mention- 
ed as  believers,  but  few  are  trustworthy, 
few  faithful,  in  the  final  teSt  to  fellow- 
ship, the  cross,  vers.  23,  24;  Luke  23  : 
1,25. 

24.  Jesus  knows  thoroughly  our  fidel- 
ity or  our  fiiithlessness,  ver.  25;  Rev. 
2  :  23. 

CHAPTER  III. 

John  begins  this  chapter  with  the  ac- 
count of  the  visit  of  Nicodemus  tc  Jesus 
by  night,  vers.  1-21.  After  this,  Jesus 
leaves  Jerusalem,  but  remains  in  Judaea 
exercising  his  ministry,  vers.  J2-24. 
During  the  same  time  John  the  Bap- 
tist baptizes  in  ^non,  and  gives  his 
final  testimony  regarding  Jesus,  vers. 
25-36. 

1-21.  Nicodemus  visits  Jesus  by 
Night.  The  Discourse  that  En- 
sues. This  incident  probably  occurred 
during  the  passover  festival,  which  last- 
ed seven  days.  See  on  ch.  2  :  23.  In 
no  other  of  Jesus'  discourses  have  we 
so  full  and  complete  a  summary  of  the 
whole  scheme  of  human  redemption  as 
in  this,  which  inaugurated  his  Messiauio 


62 


JOHN  III. 


A  D.  27. 


by  night,  and  said  unto  him,  Rabbi,  *  we  know  that  *  Matt.  22. 16. 

thou  art  a  teacher  come  from  God ;   for  •  no  man  *  ^Q^\t-M^\v'A\i 
can  do  these  miracles  that  thou  doest,  except  ^God      2!  22'.        ' 

be  with  him.  '  Acts  10. 38. 


teachings.  Election,  Atonement,  Re- 
generation, Faith,  Judgment,  are  all 
clearly  presented.  Those  who  suppose 
that  Jesus'  teachings  changed  their 
chaiacter  with  the  increase  of  his  ex- 

f>erience,  and  those  who  believe  that 
»i%  rejection  by  the  Jews  and  his  final 
crucifixion  were  unforeseen  and  sur- 
prising contingencies  to  him,  may  see 
their  views  refuted  here  as  well  as  in 
his  baptism.  There  were  abundant  rea- 
sons why,  at  the  beginning  of  his  min- 
istry, he  should  be  silent  in  his  public 
discourses  with  regard  to  his  sufferings 
and  death.  But  in  this  private  inter- 
view with  a  susceptible  hearer — an  in- 
terview whose  nature  was  not  made 
known  by  Nicodemus  until  after  Jesus' 
death — our  Saviour  might  unfold  the 
whole  substance  of  his  teaching  and  the 
whole  nature  of  his  Messianic  work. 

1.  Man  of  the  Pharisees.  On 
Pharisees,  see  note  on  ch.  1  :  24. 
Nicodemus  means  conqueror  of  the 
people ;  mentioned  only  by  John.  "  Nic- 
odemus is  called  '  a  ruler  of  the  Jews  ' 
in  John  3:1;  and  as  that  title  is  given 
in  some  passages  (ch.  7  :  26 ;  Acts  3  :  17, 
etc.)  to  members  of  the  Sanhedrim,  it 
has  been  inferred  that  he  was  one  of 
that  body.  He  was  probably  also  a 
scribe,  or  teacher  of  the  Law  {teacher 
of  Jsrael,  John  3  :  10  =  teacher  of  the 
Law),  and  hence  belonged  to  that  branch 
of  the  council  which  represented  the 
learned  class  of  the  nation.  Of  the 
three  occurrences  —  this  and  those  in 
ch.  7  :  50  and  in  ch.  19  :  39 — in  which 
Nicodemus  appears  in  the  Gospel  his- 
tory, the  second  occupies  an  inter- 
mediate position  between  the  first  and 
the  third  as  to  the  phase  of  character 
which  they  severally  exhibit;  and  in 
this  respect,  as  Tholuck  suggests,  the 
narrative  is  seen  to  be  psychologically 
true.  We  have  no  means  of  deciding 
whether  Nicodemus  was  present  in  the 
Sanhedrim  at  the  time  of  the  Saviour's 
arraignment  and  trial  before  that  court. 
If  he  was  present,  he  may  have  been 
too  undecided  to  interpose  any  remon- 
dtrance  (none  is  recorded),  or  may  have 
deemed  it  unavailing  amid  so  much  vio- 
i^uce  aud  passion.    Stier  would  find  in 


'we  know,''  as  plural,  a  characteristic 
shrinking  from  anything  lilve  a  direct 
personal  avowal  of  his  own  belief;  but 
more  probably  he  meant  in  this  way  to 
recognize  more  strongly  the  ample  evi- 
dence furnished  by  Christ's  miracles 
that  lie  was  a  teacher  sent  from  God. 
In  this  confession  perhaps  he  associates 
with  himself  some  of  his  own  rank  who 
were  already  known  to  him  as  secret 
believers.  See  ch.  12  :  42;  19  :  38."— 
Prof.  H.  B.  Hackett,  D.  D.,  in  Dr. 
Smith's  Dictionary  of  the  Bible,  Amer. 
ed.  According  to  a  very  likely  tra- 
dition, he  became  an  open  disciple  of 
Christ  after  the  resurrection,  and  was 
baptized,  and  was  cruelly  persecuted 
by  the  Jews. 

Ruler  of  the  Jews,  a  member  of 
the  Sanhedrim  (see  quotation  above), 
the  highest  ecclesiastical  tribunal  of  the 
nation.  Tradition  reports  him  to  have 
been  a  man  of  great  wealth  and  a  rigid 
observer  of  the  Pharisaic  forms.  These, 
however,  did  not  give  peace  to  his  soul. 

2.  The  same  came  to  Jesus,  ac- 
cording to  the  oldest  manuscrij)ts,  to 
him,  by  night,  through  fear,  as  might 
be  inferred  from  the  manner  in  which 
his  coming  is  afterward  spoken  of  in 
contrast  to  his  coming  openly,  ch.  19  : 
39.  Nicodemus  felt  assured  that  this 
Galilean  young  man,  whom  his  associ- 
ates so  despised,  was  able  to  answer  his 
questions  and  give  him  spiritual  help. 
False  shame  kept  him  from  coming 
openly  to  the  Saviour.  Such  an  inter- 
view, if  generally  known,  would  com- 
promise his  position  and  bring  down 
upon  him  the  hatred  of  the  Jews.  Yet, 
though  he  was  too  timid  to  come  pub- 
licly, we  must  remember  that  he  iraa 
the  only  one  of  the  rulers  to  come  at 
all.  It  was  the  first  trembling  step  of 
a  truly  candid  soul,  and  Jesus  rewarded 
it  by  communicating  to  him  truths 
never  before  or  after  so  fully  and  nobly 
unfolded.  Rabbi.  See  on  ch.  1  :  38. 
We  know  that  thou  art  a  teacher 
come  from  God.  More  exactly.  Thou 
hast  come  a-  teacher.  Compare  "  sent 
from  God,"  cli.  1  :  6.  Nicodemus  did 
not  yet  recognize  Jesus  as  the  Messiah, 
but  only  as  a  prophet  who  spoke  with 


A.  D.  27. 


JOHN  III. 


63 


Jesus  answered  and  said  unto  him,  Verily,  verily, 
I  say  unto  thee,  « Except  a^an  be  born  again,  he   '  ^^^"james  ?.*"l7' 

18;  1  Pet.  1.3, 23! 


cannot  see  the  kino;dom  of  God. 


divine  authority.  The  word  "w6" 
seems  to  show  that  Nicodemus  knew  of 
still  others  of  the  Sanhedrim  (see  12  : 
42)  who  wei*e  disposed  to  favor  Jesus. 
for  no  man  can  do  these  miracles, 
signs,  that  thou  doest  except  God 
be  with  him.  "  From  what  Jesus 
did  he  inferred  the  truth  of  what  he 
taught."  He  alluded  to  the  miracles 
mentioned  in  2  :  23.  Nicodemus  doubt- 
less thought  that  he  made  large  conces- 
sions when  he  acknowledged  Jesus  to 
be  a  prophet,  and  expected  that  this 
confession  would  secure  him  any  in- 
struction he  might  need.  He  must  learn 
that  he  had  spoken  only  the  smallest 
tragnient  of  the  truth.  Jesus  is  a  thou- 
sand-fold greater  than  he  has  ever  im- 
agined, and  a  knowledge  of  his  truth  is 
to  be  reached  in  no  such  easy  way.  The 
reply  of  Jesus  in  the  next  verse  seems 
abrupt.  But  as  Nicodemus  came  seek- 
ing instruction,  Jesus  at  once  gave  him 
that  which  he  most  needed  and  was  the 
most  important  for  his  spiritual  good. 
He  teaches  him  what  is  necessary  to 
experience  in  order  to  become  a  mem- 
ber of  his  kingdom.  This  was  the  first 
truth  N'v.'^demus  needed  to  know. 

3.  Verily,  truly,  1  say  unto  thee. 
Jesus  thus  authoritatively  and  solemn- 
ly introduces  the  necessity  of  the  new 
birth.  Except  a  man,  any  one, 
whether  Jew  or  Gentile,  be  born 
again.  Some  translate  Born  from 
above ;  that  is,  of  God  or  of  the  Spirit. 
In  either  translation  it  denotes  the  be- 
ginning of  a  new  spiritual  life.  The 
reply  of  Nicodemus,  however,  in  ver.  4, 
shows  that  it  means  born  again  or  anew. 
Compare  Tit.  3:5;  Gal.  4  :  9.  Prose- 
lytes from  the  heathen  were  said  to  be 
"  born  again  "  and  to  become  "  new 
men "  when  they  entered  the  fold  of 
Judaism.  Nicodemus  understood  Jesus 
partially,  and  saw  that  he  referred  to 
the  necessity  of  some  radical  change 
before  he  could  be  a  subject  of  God's 
kingdom.  "  Paul  calls  the  change  a 
new  birth,  or  re-generation  (Tit.  3:  5), 
and  here  in  John  it  is  presented  as 
another  than  the  natural  birth  ;  and 
hence  the  fitness  of  the  term  *  new 
birth,'  or  '  regeneration,'  is  implied. 
The  teacUiiiii  here,  and  elsewhere  is, 


that  a  change  is  to  take  place  in  man 
of  which  God  is  the  Author,  and 
which  does  not  simply  bring  out  what 
was  already  in  man,  but  rather  orig- 
inates that  which  before  had  no  exist- 
ence. The  doctrine  that  apart  from 
grace  all  men  are  sinners,  wholly  des- 
titute of  true  love  to  God,  is  plainly 
taught  here,  and  as  plainly,  but  far 
more  fully,  in  many  another  place.  See 
Rom.  3 ;  8  :  1-15.  This  is  the  doctrine 
of  '  total  depravity,'  which  it  is  so 
fashionable  at  present  to  ridicule.  Let 
a  man  choose  between  God's  word  and 
human  fancies,  and  either  accept  the 
doctrine  or  reject  the  Bible,  and  not 
try  to  ride  two  horses  in  opposite  direc- 
tions at  one  and  the  same  time." 
Kingdom  of  God.  This  phrase  oc- 
curs in  this  Gospel  only  here  and  in 
ver.  5.  In  ch.  18  :  36,  Jesus  speaks  of 
his  "  kingdom,"  that  it  is  not  of  this 
world.  Kingdom  of  God  is  also  used 
by  Mark  and  Luke,  but  kingdom  of 
heaven  by  Matthew  (3  :  2,  etc.),  the  for- 
mer expression  having  special  reference 
to  its  central  locality,  the  latter  to  him 
whose  it  is.  The  same  thing  is  expressed 
by  "  kingdom  of  Christ,"  or  simplv 
"'kingdom,"  Eph.  5:5;  Heb.  12:28. 
The  prophets  had  represented  the  Mes- 
siah as  a  divine  King  (Ps.  2:6;  Isa. 
11  :  1 ;  Jer.  23  :  5;  Zech.  14  :  9;  Mic. 
4  :  1-4;  5  :  2),  and  especially  Daniel 
(Dan.  2  :  44  ;  7  :  13,  14),  who  had  spoken 
of  a  kingdom  which  the  God  of  heaven 
would  set  up.  •  Hence,  kingdom  of  hea- 
ven, or  of  God,  became  common  among 
the  Jews  to  denote  the  kingdom  or  reign 
of  the  Messiah.  Their  own  theocracy 
was  also  typical  of  it.  They,  indeed, 
perverted  the  meaning  of  prophecy,  and 
expected  an  earthly  and  temporal  king- 
dom, the  restoration  of  the  throne  of 
David  at  Jerusalem,  and  the  actual  sub- 
jugation of  all  nations.  John  the  Bap- 
tist, Jesus,  and  the  apostles,  however, 
rescued  the  phrase  from  error,  and  gave 
it  its  full  and  true  meaning.  This  king- 
dom, reign,  or  admi7iistration  of  the 
Messiah  is  spiritual  in  its  nature  (John 
IS  :  36  ;  Rom.  14  :  17),  and  is  exercised 
over,  and  has  its  seat  in,  the  hearts  of 
believers,  Luke  17  :  21.  It  exists  (»?• 
earth,  Matt.  13  :  18, 19,  41,  47 ;  extends 


€4 


JOHN  III. 


A.  D.  27 


Nicodemus  saith  unto  him,  ••  How  can  a  man  be 
born  when  he  is  old  ?  Can  he  enter  the  second  time 
into  his  mother's  womb,  and  be  born  ? 

Jesus  answered,  Verily,  verily,  I  say  unto  thee, 
*  Except  a  man  be  born  of  water  ^  and  of  the  Spirit, 


h  1  Cor.  2. 14. 

«Mat.t.28.19;Mark 
16. 16;Eph.5.26, 
27 ;   1  Pet.  3.  21. 

kRoiii.  8.  9;  ICor, 
6.  11. 


to  another  state  of  existence,  Matt,  13  : 
43,  26  :  29;  Phil.  2  :  10,  11;  and  will 
be  fully  consummated  in  a  state  of 
glory,  1  Cor.  15  :  24 ;  Matt.  8  :  11 ;  2  Pet. 
1  :  11.  It  thus  embraces  the  whole  me- 
diatorial reign  or  government  of  Christ 
on  earth  and  in  heaven,  and  includes 
in  its  subjects  all  the  redeemed,  or,  as 
Paul  expresses  it  (Eph.  3  :  15),  "  the 
whole  family  in  heaven  and  earth." 
Kingdom  of  God  and  church  are  not 
identical,  though  inseparably  and  close- 
ly connected.  The  churches  of  Christ 
are  the  external  manifestations  of  this 
kingdom  in  the  world.  See,  to  enjoy 
and  have  part  in.  Compare  1  Pet.  3  : 
10. 

4.  How  can  a  man  be  born  when 
he  is  old?  Nicodemus  would  seem 
to  be  advanced  in  life.  This,  and  the 
phrase  the  second  time,  show  that 
the  translation,  born  again,  or  anew,  in 
vers.  3  and  7,  is  preferable  to  born  from 
above.  Nicodemus's  difficulty  was  in 
seeing  how  a  Jew  of  the  straitest  sect, 
and  scrupulous  in  his  obedience  for 
years,  should  need  to  undergo  any  such 
change  as  Jesus  spoke  of.  His  words 
are  to  be  taken  figuratively.  "  He  had 
been  once  born  a  Jew  and  a  child  of 
promise ;  how  could  it  be  needful  that 
he  be  born  again  ?"  He  could  see  how  a 
Gentile  must  undergo  a  great  change  in 
order  to  enjoy  the  blessings  of  Israel 
and  of  the  Messiah,  but  that  the  Jews 
must  also  experience  such  a  change 
was  more  than  he  could  understand. 
It  semed  to  him  quite  an  impossibility, 
quite  as  difficult  as  a  second  natural 
birth.  In  his  surprise,  therefore  he 
gives  vent  to  his  thoughts  by  asking  a 
question  which  will  draw  from  Jesus  an 
explanation. 

The  rabbinical  idea  of  the  new  birth 
was  quite  superficial,  having  principal 
reference  to  the  external  change  of  a 
proselyte  to  Judaism.  Yet  we  must 
not  ascribe  too  low  views  to  Nicodemus. 
He  was  a  man  of  thought,  and  some- 
what advanced  in  years,  and  had  l)eeu 
deeply  impressed  with  the  miracles  and 
words  of  Jesus.    He  felt  a  need  of  some- 


thing deeper  and  more  spiritual  than 
he  had  yet  found  in  his  learned  re- 
searches. 

5.  Verily,  verily,  etc.  A  solemn  a-s- 
severation,  as  in  ver.  3,  giving  weight  to 
the  words  following.  In  this  verse  we  find 
an  advance  upon  ver.  3.  Born  in  two 
resijccts.  Instead  of"  5ee,"  we  have  here 
"  enter  into."  Except  a  man  be  born 
of  water  and  of  the  Spirit.  Some 
hold  water  here  to  be  used  merely  as  a 
symbol  of  purification.  Others  refer  it 
to  ba])tism,  which  seems  more  natural, 
and  makes  the  meaning  of  Tit.  3  :  5 
fuller  and  more  pertinent.  Indeed,  1 
John  5  :  6-8,  in  connection  with  the 
latter  passage,  shows  very  conclusively 
that  the  phrase  "  born  of  water"  refers 
to  the  ordinance  of  baptism.  Nicodemus 
had  heard  of  John's  baptism,  for  he  was 
one  of  the  body  which  had  sent  the 
deputation  to  John.  His  first  thought 
would  naturally  be,  that  Jesus  was  re- 
ferring to  some  outward  ordinance,  like 
John's  baptism.  Jesus,  therefore,  in 
mentioning  the  terms  of  discipleship, 
spoke  of  the  baptism  of  water  as  neces- 
sary indeed,  but  as  useless  unless  con- 
nected with,  and  symbolic  of,  another, 
grander  work,  the  renewal  by  the  Holy 
Spirit.  It  was  hard  for  Nicodemus  to 
acknowledge  the  necessity  of  being  born 
of  water.  But  Jesus  told  him  that  be- 
sides this  he  must  be  born  of  the  Spirit, 
"born  of  water  and  the  Spirit,"  made 
partaker  of  a  new  life  by  the  inward 
work  of  the  Spirit  of  God.  "Born  of 
water"  comes  before  "born  of  the 
Spirit,"  only  because  the  outward  was 
present  to  the  mind  of  Nicodemus,  and 
so  is  laid  hold  of  by  .Tesus  as  a  means 
of  illustrating  the  regeneration  of  the 
Spirit.  It  is  most  unreasonable  to  find 
in  this  order  an  argument  for  baptis- 
mal regeneration.  Faith  in  Christ  is 
required  in  order  to  baptism,  and  such 
faith  as  is  a  fruit  of  the  Spirit  and  an 
evidence  of  regeneration.  Acts  2  :  41. 
Con)pare  Rom.  10  :  9,  10,  where  both 
orders  are  used  successively.  The  king- 
dom of  God  in  its  comj)leted  form  is  ex- 
ternal and  visible,  as  well  *s  internal 


A.  D.  27. 


JOHN  III. 


65 


'  he  cannot  enter  into  the  kingdom  of  God.  "  That 
which  is  born  of  the  flesh  is  flesh,  and  that  which  is 
born  of  the  Spirit  is  spirit.  Marvel  not  that  I  said 
unto  thee,  Ye  must  be  born  again.  °  The  wind 
bloweth  where  it  listeth,  and  thou  hearest  the  sound 
thereof,  but  canst  not  tell  whence  it  cometh  and 
whither  it  goeth ;  •*  so  is  every  one  that  is  born  of 
the  Spirit. 


»  Matt.  18.  3. 
™  Gen.  5.  3 ;  Rom. 
7.  18 ;  8.  5-8. 

"»  Job  37.  10-13,  16, 
17,  21,  22;  1  Cor. 
2.  11. 

•ch.  1.  13;  Eccles. 
11.5. 


and  spiritual.  As  it  includes  the  out- 
ward as  well  as  the  inward  life,  en- 
trance into  it  is  first  by  "  being  born 
of  the  Spirit,"  and  secondly  by  "  being 
born  of  water."  Jesus  does  not  say  that 
baptism  is  necessary  to  regeneration, 
but  that  baptism  and  regeneration  both 
are  necessary  to  enter  the  kingdom  of 
God ;  that  is,  in  its  complete  form,  as 
it  reigns  in  the  heart  and  is  externally 
manifested  through  the  church  in  the 
world. 

The  following,  by  Dr.  D.  D.  Whedon, 
is  worth  pondering  :  "  Those  who  refuse 
to  perform  and  accept  the  sign  do  wil- 
fully exclude  themselves  from  the  king- 
dom of  God.  Yet,  although  the  condi- 
tional duty,  it  does  not  stand  on  the 
same  ground  of  an  absolute  condition, 
without  which  salvation  is  itself  impos- 
sible, as  is  the  case  in  being  born  of  the 
Spirit.  .  .  .  Baptism  may  in  many  cases 
be  impossible.  There  are  many,  how- 
ever, who  by  gross  negligence  or  for 
other  reasons  stay  out  of  the  Christian 
church,  abandoning  thereby  the  ordi- 
nances of  God,  both  of  baptism  and 
communion,  and  yet  suppose  them- 
selves to  be  justified  Christians.  For 
aught  they  do,  the  ordinances  of  bap- 
tism and  the  Lord's  Supper  would  die 
out.  How  they  will  answer  this  contempt 
of  the  solemn  requirements  of  Christ 
at  the  judgment-day  is  for  themselves 
to  answer." 

6.  That  which  is  born  of  the 
flesh  is  flesh.  As  often  in  Paul's' 
writing,  flesh  is  here  used  to  designate 
human  nature  as  fallen  and  depraved. 
Compare  Rom.  8  :  1-15.  Sinful  human 
nature  can  only  bring  forth  fruit  after 
Its  kind.  That  which  is  horn  of 
the  Spirit,  the  Holy  Spirit,  is  Sj>irit, 
is  Godlike,  holy,  and  thus  "  a  partaker 
of  the  divine  nature,"  2  Pet.  1  :  4.  The 
contrast  is  between  the  natural  and 
spiritual  birth.  All  true  spiritual  life 
must  come  from  him  who  create-i  hu- 
man nature  at  the  first,  and  who  alone 


can  renew  fallen  human  nature  in  his 
own  image.     See  ver.  8. 

7.  Marvel  not,  etc.,  referring  to  the 
surprise  of  Nicodemus  expressed  in  ver. 
4.  So  extraordinary  a  change  had  seem- 
ed to  him  quite  impossible.  Ye,  thou 
and  all  others.  Born  a^^ain,  see  ver.  4. 

8.  The  wind  bloweth.  The  same 
Greek  word  means  both  wi)id  and  spirit. 
This  seems  to  have  led  Jesus  to  compare 
the  operation  of  the  Spirit  with  the 
movement  of  the  wind.  Where  it 
listeth,  pleaseth.  In  regeneration  God 
acts  as  a  sovereign  with  almighty  power, 
and  no  one  can  control  or  bind  him  in 
his  acting.  Nicodemus  had  asked  how, 
ver.  4.  Jesus  replies  as  to  the  manner 
of  the  Spirit's  operation.  There  are 
three  points  of  comparison  :  Freedom 
and  independence ;  strength  which  none 
can  resist ;  incomprehensil)ility  as  to  its 
mode,  origin,  and  termination.  Thou 
hearest,  though  the  eye  sees  it  not, 
the  sound  thereof;  so  the  Spirit 
works  unseen,  but  produces  changes 
which  show  its  activity.  But  canst 
not  tell ;  literally,  But  knowest  not, 
etc.  Though  known,  yet  mysterious. 
Whence  it  cometh  and  whither  it 
goeth.  Though  the  wind  may  seem 
capricious,  yet  it  is  governed  by  fixed 
laws,  which  even  now  are  but  little  un- 
derstood. So  the  Spirit  in  his  sovereign 
and  mysterious  action  moves  by  the 
perfect  law  of  divine  wisdom.  Physi- 
cal changes  are  often  produced  by  in- 
visible agencies  whose  working  we  can« 
not  comprehend.  Marvel  not,  then, 
that  God  can  secretly  change  the  dis- 
positions and  aims  of  the  soul.  As  the 
wind's  action  is  mysterious,  so  is  every 
one  that  is  born  of  the  Spirit.  So 
is  it  with  every  one.  etc.  Thus  Jesus  did 
not  say  that  the  work  of  the  Holy  Spirit 
is  lawless  or  arbitrary,  but  simply  that 
we  must  not  deny  the  possibility  of  the 
Spirit's  work  of  new  creation  because 
we  cannot  observe  its  progress  or  com- 
prehend its  method. 


66 


JOHN  III. 


A.  D.  27 


9         Nicodemus  answered  and  said  unto  him,  p  How   p  cb.  6. 52, 60 
can  these  things  be? 

10  Jesus  answered  and  said  unto  him,  i  Art  thou  a   '  ipa.  j9.  16;  Heb, 
master   of  Israel,  and   knowest  not  these   things? 

11  'Verily,  verily,  I  say  unto  thee.  We  speak  that  we 
do  know,  and  testify  that  we  have  seen ;  and  *  ye 

12  receive  not  our  witness.     If  I  have  told  you  *  earthly 
things,  and  ye  believe  not,  how  shall  ye  believe,  if 


5.  12. 

'ch.  1.  18;  14.24; 
Matt.  11.  27;  2 
Pet.  1.  16-21;  1 
John  1.  1-3. 

•ch.o.  38;  12.37. 

*  1  Cor.  3.  1,  2. 


9.  Jesus  teaches  (vers.  9-21)  that 
there  is  no  salvation  unless  we  trust  in 
a  crucified  Saviour.  How  can  these 
things  be  ?  An  interrogatory  excla- 
mation. It  seemed  incredible  that  such 
a  change  should  be  the  indispensable 
condition  for  entrance  into  the  kingdom 
of  the  Messiah,  that  God  in  his  sove- 
reignty would  gather  in  his  kingdom 
whom  he  would,  and  that  Jews,  no 
more  than  Gentiles,  could  expect  to 
have  place  in  that  kingdom  unwashed 
and  unchanged.  It  thus  made  that 
kingdom  spiritual,  in  opposition  to  the 
worldly  views  of  the  Jews.  Nicode- 
mus's  former  views  were  so  completely 
overthrown  by  this  humbling  doctrine 
of  Jesus  that  he  broke  out  in  incredu- 
lity and  astonishment. 

10.  Art  thou  a  master,  rather,  the 
teacher,  of  Israel,  the  teacher  of  the 
Israelites,  known  and  distinguished  by 
thy  learning?  He  was  eminent,  per- 
haps, for  his  researches  regarding  the 
Messianic  kingdom.  And  knowest 
not  these  things  ?  Dost  not  compre- 
hend them  ?  This  is  not  a  rebuke,  but  a 
reminder  that  he  should  have  known 
the  great  doctrine  which  Jesus  had  an- 
nounced regarding  his  kingdom.  The 
Old  Testament  should  have  given  Nico- 
demus  a  more  thorough  knowledge  (see 
Ps.  51  :  10 ;  Ezek.  11  :  19,  20  ;  36  :  26), 
for  it  had  often  spoken  of  "  the  new 
heart "  and  "  new  spirit  "  which  God 
would  bestow.  Compare  Jer.  31  :  33. 
**  Though  giving  prominence  to  national 
and  ritual  laws,  yet  everywhere  and 
abundantly  it  insists  that  nothing  but 
a  right  heart  avails  with  God,  and  that 
all  external  obedience,  without  inward 
holiness,  is  abomination."  The  reason 
why  Nicodemus  and  the  rest  of  the 
Jews  did  not  see  and  appreciate  the 
spirituality  of  the  Old  Testament  was 
their  own  lack  of  spirituality. 

11.  Nicoderaus  must  receive  the  testi- 
mony of  Jesus,  apostles,  and  the  proph- 
ets as  matters  which  they  know.     For 


the  third  time  Jesus  uses  the  authori- 
tative and  solemn  affirmation,  Verily, 
verily,  etc.,  vers.  3,  5.  He  is  about  to 
introduce  the  doctrine  of  his  sufferings. 
We  speak,  referring  principally  to 
himself,  but  including  with  himself 
prophete  and  others  who  proclaim  the 
same  truth.  Compare  1  Cor.  2  :  9,  10. 
We  do  know,  no  uncertain  know- 
ledge, ch.  1  :  1-3.  That  we  have 
seen.  See  ch.  1  :  7,  8,  9,  14,  33,  34. 
The  Jews  would  receive  the  testimony 
of  men  in  respect  to  things  which  they 
had  known  and  seen ;  how  unreason- 
able, therefore,  their  unbelief  of  the 
testimony  of  Christ,  the  prophets,  John 
the  Baptist,  and  those  disciples  who 
were  chosen  witnesses!  And  ye,  the 
Jews,  especially  the  leaders,  to  whom 
Nicodemus  belonged,  receive  not 
our  witness,  testimony.  The  testi- 
mony of  Jesus  was  concerning  things 
within  his  personal  knowledge ;  and 
his  knowledge  was  drawn  from  his  own 
divine  consciousness,  and  not  merely 
from  Scripture  by  inference  and  argu- 
ment. How  great  the  sin  of  rejecting 
such  a  witness !  ver.  13. 

12.  If  I  have  told  you  earthly 
things  ;  literally,  the  earthly  things, 
such  as  regeneration,  by  wliich  one 
enters  into  the  kingdom  of  God  on 
earth,  and  which  also  is  a  change  in 
man's  conscious  being  on  earth,  the 
need  of  which  can  be  felt  and  the  effects 
of  which  can  be  observed.  Baptism 
and  those  doctrines  which  are  connected 
with  human  consciousness  and  the  pres- 
ent world  are  also  included  in  earthly 
things.  How  shall  ye  believe? 
"  How  can  one  read  a  language  if  he 
has  not  learned  the  alj)habet?"  Of 
heavenly  things,  liter-dUy ,  the  heaven- 
ly things  ;  of  my  divine  origin  and  pre- 
existence ;  of  the  eternal  counsels  of 
God  for  human  salvation  ;  of  the  great 
work  yet  unexecuted ;  of  suffering  for 
the  sins  of  the  world  ;  and  of  all  this  a» 
flowing  from  the  infinite  love  of  Gq(L 


A.  D.  27. . 


JOHN  III. 


67 


1 3     I  tell  you  of  "  heavenly  things  ?    And  *  no  man  hath  •  i  Cor.  2,  6,  7 ;  i 

ascended  up  to  heaven,  ^ but  he  that  came  down  from  ^  ^^"°j  ^•^_-  -^ 

heaven,  even  the  Son  of  man  which  is  in  heaven.  30'.  4.' 

*And  as  Moses  lifted  up  the  serpent  in  the  wilder-  'ch.  6.  33,  51,  62j 

ness,  even  so  *  must  the  Son  of  man  be  lifted  up;  \  ^^''  ^^^    *' 

••that  whosoever  believeth  in  him  should  •'not  per-  » Num.' 21.  7-9. 

ish,  but  have  ^  eternal  life.  ;  ^J-  ^- ^^4?--^ {' 

®For  God  so  loved  the  world,  that  ^he  gave  his  20,26;  Mark  le! 

only-begotten  Son,  that  whosoever  believeth  in  him  I6;  Rom,  5. 1,  2; 

10  9-1'-? 
•  ch.  10.  28;  Matt.  18.  11.        «  ch.  17.  3;  1  John  5.  20.        •  2  Cor.  5.  19-21 ;     ^  '  ^  ^''• 
1  John  4.  9-11,  19.        '  Rom.  5.  10 ;  8.  32. 


14 
15 
16 


This  would  include  the  hidden  wisdom 
■of  God  concerning  human  redemption, 
1  Cor.  2  :  8-13.  In  contrast  to  these 
wonderful  revelations  of  the  gospel  and 
the  Spirit,  the  earthly  things  may  in- 
clude the  revelations  made  in  the  Old 
Testament. 

13.  Of  all  these  things  Jesus  is  the 
only  teacher,  for  he  alone  has  come 
from  heaven,  and  is,  by  virtue  of  his 
divine  nature,  even  now  in  heaven. 
No  man,  no  one,  hath  ascended, 
etc.  Human  teachers,  born  on  earth 
can  be  in  heaven  only  as  they  ascend. 
But  Christ,  who  is  the  Logos  (ch.  1  :  1- 
3),  was  eternally  there,  and  had  his  hu- 
man life  only  as  he  came  down  from 
heaven,  and  by  virtue  of  his  divine 
nature  is  in  heaven,  and  his  proper 
dwelling-place  is  there.  On  Son  of 
man,  see  note,  ch.  1  :  51. 

14.  And  as.  Continuation  of  the 
thought  from  the  last  verse.  Jesus  does 
not  seem  to  proceed  here  to  the  heaven- 
ly things,  but  continues  to  speak  of 
those  things  which  are  to  be  enacted 
on  the  earth.  As  Moses  lifted  up 
the  serpent  in  the  wilderness  ;  the 
image  of  a  hated  thing,  yet  bringing 
healing  to  all  who  looked  to  it  in  faith. 
See  Num.  21  :  9.  Even  so  must  the 
Son  of  man  he  lifted  up,  upon  the 
cross,  in  the  likeness  of  sinful  flesh,  to 
make  an  atonement  for  sin,  and  so  be- 
come a  Saviour  of  the  lost,  1  John  2  :  2. 

15.  That  whosoever,  any  one, 
whether  Jew  or  Gentile,  believeth 
in  him.  Like  the  serpent,  he  was 
lifted  up  to  heal  those  who  looked  to 
him  in  faith.  Nicodemus  is  brought 
to  see  that  while  he  is  utterly  depend- 
ent on  God  for  regeneration,  there  is 
something,  nevertheless,  for  him  to  do; 
namely,  to  believe  on  him  who  is 
**  manifested  to  take  away  our  sins." 
Should  not  perish,   but  should  be 


omitted,  according  to  the  highest  au- 
thorities. The  words  are  found  in  ver. 
16.  Eternal  life,  everlasting  life,  un- 
ending blessed  existence — the  whole  be- 
ing in  spiritual  harmony  and  intimate 
union  with  God  for  ever,  with  all  of 
the  blessed  and  glorious  results.  This 
life  begins  with  regeneration,  and  goes 
on  widening  and  deepening  for  ever. 
We  have  a  glimpse  hereof  the  heavenly 
things.  In  these  two  verses  (14,  15)  we 
have  an  illustration  of  our  Lord's  inter- 
pretation of  the  Old  Testament  Scrip- 
tures in  regard  to  himself,  Luke  24  :  27. 
Justification  by  faith,  and  that  in  a 
crucified  One,  is  brought  to  view,  as 
typified  in  this  incident  in  Jewish  his- 
tory. Many  would  trace  out  the  type 
still  further.  "That  which  healed  was 
(without  poison,  indeed)  the  same  that 
had  slain.  The  crucified  One,  who  de- 
livers, is  likewise,  in  appearance  only,  a 
sinner  and  malefactor  (Rom.  8:3);  thus 
Luther,  Bengel,  Olshauseu,  Jacobi."— 
Tholuck.  However  this  may  be,  Jesua 
did  not  here  enter  upon  such  minute 
analogies. 

16.  Many  commentators  suppose  that 
our  Lord's  conversation  with  Nicode- 
mus closed  with  the  preceding  verse, 
and  that  with  this  commence  the  words 
of  the  evangelist  himself  It  is  more 
natural,  however,  to  regard  this  and  the 
five  verses  following  as  the  words  of 
Jesus.  They  fit  in  their  place,  and 
verses  20,  21  appropriately  close  such 
a  conversational  discourse.  So  Meyer, 
Alford,  Lange,  and  others.  For.  This 
word  looks  forward  as  well  as  backward. 
Jesus  is  not  only  summing  up  what  he 
had  said  in  vers.  14, 15,  but  he  continues 
to  unfold  and  apply  the  truth.  God 
so  loved.  Another  glimpse  of  the 
heavenly  things,  ver.  12.  The  Avorld, 
of  sinful  men.  Gave  his  only-be- 
gotten Son.     See  on  ch.  1  :  14.    John 


68 


JOHN  III. 


A.  D.  27. 


17  should  not  « perish,  but  have  everlasting  life.  ''For 
God  sent  not  his  Son  into  the  world  to  condemn  the 
world ;  *  but  that  the  world  through  him  might  be 

18  saved.  ^He  that  believeth  on  him  is  not  con- 
demned ;  ^  but  he  that  believeth  not  is  condemned 
already,  because  he  hath  not  believed  in  the  name 

19  of  the  only-begotten  Son  of  God.  And  this  is  the 
condemnation,  'that  light  is  come  into  the  world, 
™  and  men  loved  darkness  rather  than  light,  because 

20  their  deeds  were  evil.  For  °  every  one  that  doeth 
evil  hateth  the  light,  neither  cometh  to  the  light, 


1 1  Cor.  1.18;  2  Cor. 

4.  3 ;  2  Pet  3.  9. 
h  ch.  12.  47. 

»Isa.  53. 4-6, 10-12; 

lJohn2.2;4.14. 
J  ch.  5. 24;  6.40,47; 

20.  31;  Rom.  8. 

1,  34-39 ;  1  John 

5.  12. 

kHeb.  2.3;  12.25. 
»  ch.  1.4,9-11;  8. 12. 
nisa,     30.     9-13; 

Prov.    1.  29-31; 

Rom.  1.  28. 
»ch.  7.7;  Job  24. 

13,17;  Amos  5.10. 


jiere  learned  the  appellation,  only-begot- 
ten, from  Christ  himself.    God  loves  the 
worlvl,  and  the  measure  of  his  love  is 
the  gift  of  his  Son.     That  whosoever 
believeth.    Only  those  who  believe 
are  saved.     The  object  which  his  love 
seeks  is  the  salvation  of  each  one  of  us. 
Perish,    in    everlasting    punishment, 
Matt.  25  :  46.     In  opposition  to  this  is 
everlasting   life.    See    on    ver.    15. 
Faith  is  an  earthly  thing,  ver.  12.   Thus 
we  find  in  the  teaching  of  Jesus  to  Nic- 
odemus  a  mingling  of  the  heavenly  and 
earthly  things.    It  has  been  asked,  How 
could  Jesus  speak  to  Nicodemus  of  "  the 
heavenly  things  "  when  he  seems  to  re- 
fuse to  do  so  in  ver.  12?    In  reply  it 
may  be  said  :  (1)  That  ver.  12  is  not  to 
be   taken  as  an   absolute  refusal,  but 
rather  as  introductory  to  a  further  un- 
folding of  truth,  including  something 
of  the   mysterious  and  heavenly.     (2) 
Jesus  could  not  well  speak  of  salvation 
without    mingling    both    earthly    and 
heavenly  things.     (3)    It  would    seem 
from   the    after-history   of   Nicodemus 
that  his  heart  was  now  opening  to  the 
truth  (ch.  7  :  51;  19  :  39),  and  his  pre- 
vious education  and  knowledge  proba- 
bly prepared  him,  as  a  sincere  inquirer, 
to  receive  the  mysteries  of  the  kingdom. 
17.  God  sent  not  his  Son  ...  to 
condemn, rsLther, to  judge, thewor\d. 
The  Jews  thought  Messiah  was  coming 
jO  punish  the  Gentiles,  while  he  saved 
Israel.    But  that  the  world  through 
him  might  be  saved,  or  may  be  saved, 
on   complying   with  the   conditions  of 
salvation.    God's  provision  of  mercy  in- 
cludes not  one  nation  only,  but  all  na- 
tions and  all  ages.   While  it  was  not  the 
purpose  of  God  to  send  his  Son  to  judge 
the  world,  yet,  as  a  result  of  their  un- 
belief, Christ  is  said  to  have  come  also 
for  judgment,  ch.  9  :  39. 


18.  He  that  believeth  on  him  is 
not  condemned,  is  not  judged,  being 
justified  by  faith,  Gen.  15:6;  Ezek. 
28:16;  Hab.  2:4;  Rom.  5:1.  Is 
condemned  already,  has  been  judged 
already,  because  he  hath  not  be- 
lieved. See  on  ver.  19.  The  great  sin 
is  rejection  of  the  Saviour,  ch.  16  :  9. 
It  leaves  the  soul  unsheltered  under 
God's  condemnation.  The  last  day  will 
be  a  "  revelation  of  the  righteous  judg- 
ment of  God "  (Rom.  2  :  5),  but  the 
judgment  itself  is  made  up  already. 

19.  This  is  the  condemnation, 
rather,  the  judgment ;  the  cause  or  rea- 
son of  the  judgment.  "A  highly-spir- 
itual conception  of  the  idea  of  the  judg- 
ment, which  also  lies  at  the  basis  of  the 
words  in  ch.  12  :  46-48.  Compare  Acts 
13  :  46  ;  Tit.  3  :  11 :  John  9  :  41."  — 
Tholuck.  He  "  proceeds  to  the  im- 
moral, damnable  nature  of  unbelief,  and 
to  the  intimation  that  the  rulers  of  the 
Jews  are  already  further  gone  in  this  un- 
belief than  Nicodemus  suspects.  Thus 
they  are  already  judged." — Lange. 

That  light  is  come,  or,  That  the 
light  has  come,  into  the  world.  Christ 
is  the  Light  (ch.  1  :  4,  5),  and  refusal  to 
come  to  him  shows  deep-rooted  hos- 
tility to  God's  holiness  and  love.  Men 
loved  darkness,  the  darkness;  igno- 
rance, sin,  and  Satan.  Rather  than 
light,  truth,  holiness,  and  Christ.  The 
reason,  because  their  deeds  were 
evil.  The  bent  of  their  lives  and  the 
product  of  their  character  were  evil; 
they  were  bent  on  sin  and  wrought 
wickedness. 

20.  Further  reason  why  men  love  the 
darkness  rather  than  the  light.  For 
every  one  that  doeth  evil  hateth 
the  light;  the  heart,  being  depraved, 
is  opposed  to  the  truth  and  hates  holi- 
ness. Rom.  8  :  7.    Neither  cometh  to 


A.  D.  27. 


JOHN  III. 


69 


21  lest  his  deeds  should  be  reproved.     "  But  he  that  •  Ps.  139. 23, 24 
doeth  truth  cometh  to  the  light,  that  his  deeds  may 

be  made  manifest  that  they  are  wrought  in  God. 

Jesus^  leaving  Jerusalem,  teaches  and  baptizes  in  Judcea. 

22  After  these  things  came  Jesus  and  his  disciples  into 
the  land  of  Judsea,  and  there  he  tarried  with  them, 


the  light ;  in  his  disHke  and  hatred 
keeps  away  from  the  light.  Lest  his 
deeds  should  be  reproved,  discov- 
ered as  detestable  and  punishable. 
'The  more  man  abandons  himself  to 
evil,  the  more  does  he  regard  it  as  his 
proper  self,  and  loves  it  as  himself.  As 
that  which  is  holy  is  in  opposition  to 
him,  and  reproves  his  evil  works,  he 
feels  himself  mortified  in  that  charac- 
ter which  is  proper  to  him,  and  begins 
to  hate  what  is  holy.  Christ  presents 
this  as  the  reason  (ch.  7:7)  why  he 
was  hated  by  the  world." — Tholuck. 

21.  But  he  that  doeth  truth,  the 
truth,  obeys  it,  acts  uprightly,  cometh 
to  the  light.  He  who  loves  holiness  and 
loves  God  will  infallibly  be  attracted  to 
Jesus.  These  were  fitting  and  encourag- 
ing words  to  Nicodemus.  It  would  seem 
that  he  was  attracted  thus,  and  that 
these  wonderful  words,  though  not 
bringing  forth  immediate  fruit,  did  af- 
terward lead  him  to  an  open  avowal  of 
discipleship.  See  on  ver.  1.  That  his 
deeds  may  be  made  manifest. 
God  has  designed  that  the  works  of 
his  children  should  be  seen  and  known, 
Matt.  5  :  14-16.  Neither  do  they  seek 
concealment  and  dread  detection,  like 
evil-doers,  Prov.  28  :  1.  The  Christian 
desires  also  to  let  his  light  shine,  ch. 
11  :  9,  10;  Rom.  13  :  12 ;  1  Thess.  5  :  8. 
That  they  are  wrought  in  God, 
under  the  renewing  and  sanctifying  in- 
fluence of  the  Holy  Spirit,  and  that  the 
works  have  God  as  their  source.  Some 
translate,  For  they  are,  etc.,  assign- 
ing the  reason  for  the  intention  ex- 
pressed in  the  preceding  clause;  the 
ground  of  the  moral  boldness  of  him 
who  comes  to  the  light. 

22-24.  Jesus  continues  in  Jud^a, 
Teaching  and  Baptizing.  John 
Baptizing  at  ^Enon.  22.  After 
these  things,  the  conversation  with 
Nicodemus  (vers.  1-21),  the  preceding 
miracles  (ch.  2  :  23),  and  the  cleansing 
of  the  temple  (ch.  2  :  15),  all  of  which 
occurred  in  connection  with  the  feast  at 


Jerusalem.  Jesus  and  his  disci* 
pies,  such  as  Andrew,  Peter,  Philip, 
Nathanael,  John,  mentioned  in  the  first 
chapter,  and  perhaps  others.  Land  of 
Judaea,  the  country  as  distinguished 
from  the  capital,  and  probably  near  the 
Jordan,  north-east  of  Jerusalem.  See 
ch.  4  :  3,  4.  Judcea  was  south  of  Sama- 
ria, bounded  by  Jordan  on  the  east, 
the  Mediterranean  on  the  west,  and 
the  territory  of  the  Arabs  on  the  south. 
The  boundary  of  the  province  seems  to 
have  been  often  varied  by  the  addition 
or  abstraction  of  towns.  Tarried 
with  them,  and  baptized,  admin- 
istering the  ordinance,  i\pt  in  person, 
but  through  his  disciples,  ch.  4  :  2.  His 
miracles  and  teaching  had  called  forth 
no  response  from  the  leaders  of  the  peo- 
ple, whom  it  was  his  first  aim  to  influ- 
ence. The  authorities  at  Jerusalem 
had  virtually  rejected  him.  But  there 
"  was  still  hope  that  their  hostility 
might  be  removed  by  greater  know- 
ledge of  his  character  and  work.  The 
Lord,  therefore,  still  remaining  in  the 
province  of  Judsea,  and  thus  directly 
under  the  eyes  of  the  priests,  began  the 
work  of  baptizing."  Here  he  appears 
to  have  remained  for  nearly  eight 
months,  or  from  April  till  the  latter 
part  of  November  or  the  first  of  De- 
cember (ch.  4  :  3,  35),  waiting  for  the 
recognition  of  the  nation.  His  bap- 
tism was,  like  John's,  a  baptism  of 
repentance,  to  prepare  the  people  for 
the  setting  up  of  God's  spiritual  king- 
dom.   See  Matt.  4  :  17. 

The  Nature  of  Jesus'  Baptism. 
This  was,  like  that  of  John,  a  baptism 
of  repentance.  *'  It  was  an  indispensa- 
ble condition  to  the  reception  of  the 
Christ,  the  holy  One  of  God,  that  siu 
should  be  repented  of  and  put  away. 
John  had  already  baptized  many  into 
the  hope  of  his  coming,  but  others  had 
equal  need  to  be  baptized  into  the  real- 
ity of  it.  Thus  Jesus  began  his  work 
as  the  Baptizer  with  water  unto  repent- 
ance.   It  was  this  baptism  that  gave  to 


70 


JOHN   III. 


A.  D.  27. 


23  ''and  baptized.     And  John   also  was  baptizing  in  pch.  4.  l,  2. 
^non  near  to  Salim,  because  there  was  much  water 

24  til  ere;   "Jand  they  came   and  were  baptized.      For  qMatts.  5, 6. 
•■John  was  not  yet  cast  into  prison.  »Matt.  14. 3. 

The  final  testimony  of  John  the  Baptist  to  Jesus. 

25  Then  there   arose  a  question  between   some  of 


nis  Judsean  ministry  its  distinctive  cha- 
racter. It  was  an  attempt  to  bring  the 
nation,  as  headed  by  its  ecclesiastical 
rulers,  to  repentance.  But  as  they  had 
frustrated  the  counsel  of  God  within 
themselves,  being  not  baptized  of  John, 
BO  they  continued  to  frustrate  it  by  re- 
jecting the  baptism  of  Jesus." 

23.  yEnon  signifies  springs  or  foun- 
tains. Near  to  Salim.  The  exact 
location  of  these  places  is  unknown, 
but  it  is  probable  that  they  were  situ- 
ated in  one  of  the  lateral  valleys  run- 
ning down  to  the  valley  of  the  Jordan 
from  the  west.  In  regard  to  it  Dr. 
Hackett  says:  "  The  later  observations 
tend  to  narrow  the  limits  of  the  ques- 
tion ;  they  indicate  at  least  the  region, 
if  they  do  not  fix  the  site,  of  ^non. 
Jerome's  testimony  (Reland's  Palces- 
Una,  p.  480),  that  it  was  eight  miles 
south  of  Scythopolis,  agrees  with  the 
ascertained  condition  of  that  neighbor- 
hood. Dr.  Thomson  {Land  and  Book. 
ii.  176),  who  visited  Beisan  (Scythop- 
olis) and  the  neighborhood,  represents 
the  valley  there  as  abounding  in  foun- 
tains and  brooks,  which  make  it  one 
of  the  most  fertile  places  in  Palestine. 
Though  finding  no  traces  of  the  names 
still  current,  he  says  that  ^Enon  and 
Salim  were  no  doubt  in  this  Ghor  Bei- 
san." But  Robinson  and  Conder,  ^yith 
more  prol)ability,  place  it  in  the  neigh- 
borhood of  Salim,  east  of  Nablous,  the 
ancient  Shechem.  Prof.  ^V^m.  A.  Ste- 
vens, of  Rochester,  visited  this  region 
in  1883,  and  found  in  the  Wady  Beiden, 
three  or  four  miles  north  of  Salim, 
a  pro1>able  site  of  .Enon,  with  al)un- 
dance  of  water  and  space  for  the  multi- 
tude that  gathered  about  John.  Prof. 
^IcGarvey  also  visited  tliis  Wady,  and 
found  a  stream,  and  mills,  and  though 
the  season  was  very  dry,  pools  al)undant, 
well  suited  for  l)a|)tiziiig.  He  also  found 
"a  beautiful  valley  among  the  moun- 
tains, about  one  mile  wide  and  three 
miles  long."  Ilereherdsof  eaniels  were 
grazing  and  drinking,  and  swarms  of 


boys  were  bathing  at  different  places  in 
the  stream.  The  name  .Enon,  signify- 
ing.s^^rm^s  and  "  much  water  "  or  "deep 
waters,"  are  descriptive,  and  readily  find 
identification  in  this  region. — (Dr. 
Smith,  Bible  Dictionary,  Amer.  ed. ) 
With  the  last  view,  Mr.  Drake,  who  held 
the  first  rank  in  the  English  Palestine 
Expedition,  suhstajitially  agrees.  Be- 
cause there  was  much  water,  or 
many  ivaters,  many  springs  or  streams 
suitable  for  purposes  of  baptism.  '^3Iuch, 
as  the  rite  of  immersion  required." — 
BexCtEL.  The  phrase  m  uch  water  has  the 
idea  of  an  abundance  of  water.  Compare 
Rev.  1:15;  14:2;  17:1;  19  :  6,  where 
the  same  words  are  used  in  the  original. 
John  continued  his  work  for  two  reasons: 
first,  because  Jesus  had  not  yet  been 
openly  received  by  the  nation  as  the  Mes- 
siah ;  and,  secondly,  because  multitudes 
were  yet  unconscious  of  their  spiritual 
needs,  and  unprepared  to  recognize  him. 
The  Baptist  felt  that  liis  work  of  wit- 
nessing to  Jesus  was  not  done  until  the 
kingdom  of  Messiah  was  actually  set  up. 
And  they,  the  people,  came  and 
were  baptized.  Mere  still,  as  formerly 
(Matt.  3:5,  6),  coming  to  John  and 
submitting  to  his  baptism. 

24.  For,  introduces  the  reason  of 
John  baptizing  at  J5non.  He  continued 
his  ministry,  though  on  a  decreasing 
scale,  till  his  imprisonment.  Not  yet 
cast  into  prison,  Matt.  4:  12;  Mark 
1  :  14.  John's  ministry  probably  lasted 
a  number  of  months  after  this,  when 
he  was  imprisoned  by  King  Herod  Anti- 
pas  (see  Mark  6  :  17)  in  tlie  fortress  of 
Machaerus,  on  the  eastern  shore  of  the 
Dead  Sea.  (Josephus,  ^«fi5.,xviii.5,  2.) 
This  occurred  probably  about  Novem- 
ber, A.  D.  27,  and  about  a  year  after  our 
Saviour's  baptism.  John's  ministry 
continued  about  eighteen  months.  He 
was  beheaded  probably  in  March,  A.  D. 
29.  Compare  on  Luke  9:9;  also  Avr 
thor\<i  Harmony,  '^^  30,  31. 

25.  Then  there  arose,  rather,  Tltert 
arose,  therefore,  in  view  of  the  fact  just 


A.  D.  27. 


JOHN  lit. 


71 


John's  disciples    and  the   Jews    about  purifying. 

26  And  they  came  unto  John  and  said  unto  him, 
Rabbi,  he  that  was  with  thee  beyond  Jordan,  'to 
whom  thou  barest  witness,  behold,  the  same  bap- 
tizeth,  and  all  men  come  to  him. 

27  John   answered  and  said,  *A  man   can   receive 

28  nothing,  except  it  be  given  him  from  heaven.  Ye 
yourselves  bear  me  witness  that  I  said,  "I  am  not 

9.^  the  Christ,  but  "^  that  I  am  sent  before  him.  ^  He 
that  hath  the  bride  is  the  bridegroom ;  but  '  the 
friend  of  the  bridegroom,  which  standeth  and  hear- 
eth  him,  rejoiceth  greatly  because  of  the  bride- 


•  ch.  1.  7,  15,  26-36 

'  1  Chron.  28.  4,  5 
Amos  7.  15;  1 
Cor.  4.7;  12.  11 
15.  10;  Gal.  1.  1 
Heb.  5. 4 ;  James 
1.  17. 

"  ch.  1.  20,  27. 

'ch.  1.23;  Mai.  3.1. 

J  Ps.  45. 9-17;  Song 
Sol.  3.  11;  4.  10; 
Matt.  22.2;  2  Cor. 
11.2;  Eph.5.25- 
27  ;  Rev.  21.  9. 

»Song  Sol.  5.  1; 
Matt.  9.  15. 


stated  that  Jesus  and  John  were  both 
baptizing.  A  question,  or  a  dispute, 
between  some  of  John's  dis- 
ciples ;  better,  on  the  part  of  John's 
disciples.  They  seem  to  be  the  most 
eager  in  the  dispute.  And  the  Jews. 
According  to  the  best  manuscripts,  w/^^ 
a  Jew.  This  "  Jew  "  was  probably  an 
emissary  and  representative  of  the  Jew- 
ish authorities,  who  sought  in  this  way 
to  sow  dissension  between  Jesus  and  the 
Baptist,  and  thus  bring  both  into  con- 
tempt. About  purifying ;  doubtless 
with  regard  to  the  respective  values  of 
Jesus'  and  John's  baptisms.  Baptism 
is  a  rite  emblematic,  among  other  things, 
of  moral  purification.  It  would  seem 
that  the  Jew  gave  preference  to  the 
baptism  of  Jesus ;  possibly,  had  been 
baptized  by  one  of  Christ's  disciples. 
The  envy  and  excitement  of  John's 
disciples  may  be  seen  from  their  some- 
what exaggerated  statement  in  the  next 
verse  :  '*  All  men  come  to  him."  There 
is  nothing  here  to  show  that  John's 
baptism  was  in  its  nature  distinct  from 
Christ's.  We  merely  have  an  account 
of  a  dispute  between  a  Jew  and  certain 
disciples  of  John,  Compare  note  on 
Matt.  28  :  19  regarding  the  institution 
and  development  of  gospel  baptism. 

26.  Rabbi.  See  on  ch.  1  :  38.  He 
that  was  with  thee.  They  do  not 
name  Jesus;  their  jealousy  will  not 
permit  them.  Beyond  Jordan,  as 
one  of  the  subjects  of  thy  baptism,  Matt. 
3  :  13.  To  whom  thou  barest  wit- 
ness ;  more  exactly,  hasthorne  witness, 
who  was  dependent  upon  thee  for  his 
introduction  to  the  people.  Behold, 
the  same  baptizeth  ;  mark  the  tone 
of  disparagement.  Allmencometo 
him.  Thus  the  party  hostile  to  Jesus 
sought  to  excite  John's  jealousy  toward 


him.  Jesus  must  have  been  carrying 
on  his  work  for  some  time  if  such  num- 
bers had  already  flocked  to  him.  It  is 
evident  that  John's  fame  had  reached 
its  culmination,  and  w^as  beginning  to 
decline.  Jesus  was  not  only  drawing 
John's  disciples  from  him,  but  was  gain- 
ing a  wider  influence  than  John  had 
ever  possessed.  It  is  evident  from  this 
that  John's  disciples  were  really  trou- 
bled with  the  fact  that  Jesus  was  now 
exerting  the  greater  influence  and  was 
attracting  the  greater  number  of  dis- 
ciples. They  failed  to  understand  the 
relation  subsisting  between  John  and 
Jesus.  John  has  an  opportunity  to  in- 
struct them,  and  he  improves  it  in  the 
remaining  verses  of  this  chapter. 

27.  John  answered  them  that  he 
could  not  go  beyond  the  bound  of  his  mis- 
sion as  appointed  by  God.  A  man  can 
receive  nothing,  except  it  be  given 
him  from  heaven.  "  All  this  happens 
by  God's  appointment.  No  man  can  go 
beyond  the  limits  of  his  divine  commis- 
sion. I  cannot  arrogate  to  myself  wha^ 
God  has  not  given  me.  The  growing 
influence  of  Jesus  proclaims  his  calling 
to  be  from  God." 

28.  He  reminds  them  that  he  had  al- 
ways said  that  he  was  not  the  Christy 
but  Christ's  forerunner.  Ye  your- 
selves bear  me  witness  that  I 
said,  etc.  This  testimony  John  had 
already  given,  1  :  23-27.  I  am  sent 
before  him,  before  Jesus  as  his  fore- 
runner. 

29.  John  unfolds  the  relation  he  sus- 
tains to  Jesus,  being  similar  to  that 
which  the  bridegroom's  friend  holds  to 
the  bridegroom.  He  that  hath  the 
bride  is  the  bridegroom.  The  re- 
lation between  Jehovah  and  his  cove- 
nant people  is  often  illustrated  by  the 


r2 


JOHN  III. 


A.  D.  27 


groom's  voice;   this   my  joy  therefore  is  fulfilled. 

30  *He  must  increase,  but  I  must  decrease. 

31  He  that  cometh  from  above  ^is  above  all;  *he 
that  is  of  the  earth  is  earthly,  and  speaketh  of  the 
earth ;  ^  he  that  cometh  from  heaven  is  above  all. 

32  And  ®  what  he  hath  seen  and  heard,  that  he  testi- 

Heb.  1.  3-8 ;  Rev.  19.  16.        «  1  Cor.  15.  47,  48.        ^  ch.  6,  33;  Eph.  1.  21 ; 
Phil.  2.  9-11.        •  ch.  8.  26 ;  15.  15. 


•  Ps.  72.  8-17 ;  Isa. 
9.  7  ;  Dan.  2.  34 
35,  44,  45;  Coli 
1.18;  Rev.  11. 15. 

bch.  1.  15,  27;  5. 
22,  23 ;  Matt.  28. 
18;    Rora.  9.  5; 


marriage-bond.  See  Isa.  54:5;  Hos. 
2  :  19.  All  this  is  applied  to  Christ  and 
his  church,  Eph.  5:32;  Rev.  21:9. 
John  the  Baptist  was  the  friend  of 
the  bridegroom,  whose  duty  was  to 
negotiate  the  preliminaries  and  arrange 
the  marriage-feast.  The  re^^entant  and 
believing  among  tlie  people  constituted 
the  bride  whom  John  had  been  making 
ready  for  the  wedding — a  wedding  which 
should  be  consummated  when  the  king- 
dom of  Messiah  was  established.  Jesus 
was  the  bridegroom,  and  to  him,  not  to 
John,  belonged  the  bride.  Who  stand- 
eth  and  heareth  him,  the  bride- 
groom. Notice  the  lower  position  of 
the  friend  of  the  bridegroom,  who 
stands  at  the  service  of  the  bridegroom 
to  do  his  bidding,  and  counts  it  his  joy 
to  hear  his  voice.  Rejoiceth  great- 
ly because  of  the  bridegroom's 
voice.  John,  with  prophetic  insight, 
saw  in  the  flocking  of  the  multitude  to 
Jesus  the  pledge  of  the  "gathering  of 
the  nations  "  unto  him,  and  the  evidence 
that  his  preparatory  work  had  not  been 
in  vain.  All  thought  of  jealousy,  or 
envy,  or  disappointment  was  absent 
from  his  mind.  Even  though  Jesus' 
influence  overshadowed  and  destroyed 
his  own,  his  joy  was  fulfilled,  or  made 
complete,  by  the  growing  triumphs  of 
the  Messiah's  kingdom. 

30.  He  must  increase,  but  I  must 
decrease.  Jolin's  light,  which,  like 
that  of  the  morning  star,  had  "  shone 
out  so  brilliantly,  enlightening  for  a 
season  the  whole  Jewish  heavens,  must 
fade  away  and  sink  out  of  sight  in  the 
beams  of  the  rising  Sun  of  righteous- 
ness. 

31.  Olshausen,  Tholuck,  and  others 
regard  the  rest  of  the  chapter  as  the 
meditation  of  the  evangelist,  but  Al- 
ford,  Meyer,  and  Lange  take  it  as  a 
continuation  of  John's  discourse.  The 
latter  view  seems  preferable,  for  the  fol- 
lowing reasons:  (1)  Tliere  is  no  break 
in  the  connection.  (2)  The  present 
tense  continues  to  be  used  in  vers.  31, 


32,  thus  referring  to  the  time  when 
John  was  speaking.  (3)  These  clos- 
ing verses  expand  the  idea  which  John 
had  just  uttered,  "  He  must  increase,  but 
I  must  decrease."  (4)  John  is  speaking 
as  a  prophet,  and  these  sentences  form 
a  fitting  close  of  his  prophetic  words. 
John  declares  Jesus  to  be  the  divine 
and  only  Saviour.  He  that  cometh 
from  above,  from  heaven  (see  ver.  13), 
is  above  all,  in  dignity  and  office 
(Rom.  9:5;  Eph.  1  :  21,  22),  for  Jesus 
is  God  as  well  as  man,  and  by  his  divine 
nature  is  lifted  far  above  every  son  of 
Adam.  He  that  is  of ^ from,  the  earth, 
a  mere  ordinary  man — John  is  here 
speaking  of  himself — is  earthly,  in 
mind  and  thought,  and  speaketh  of 
the  earth.  All  his  teachings  must  be 
limited  and  fettered  by  the  earthliness 
of  his  nature.  Even  his  "prophetic  il- 
lumination was  but  darkness  compared 
with  that  of  Christ,  the  Light  of  the 
world."  He  that  cometh  from 
heaven  is  above  all,  and  therefore 
he  is  no  retailer  at  second-hand  of 
heavenly  instructions. 

32.  And  is  omitted  by  the  oldest  and 
best  manuscripts.  What  he  hath  see  d 
and  heard,  directly  and  in  his  own 
person  (ver.  11),  that  he  testifieth, 
or  bears  witness  to.  "  He  is  not  like 
human  ministers,  who  only  declare 
what  they  have  been  taught  by  the 
Holy  Spirit  and  are  inspired  to  com- 
municate to  others.  As  God,  he  de- 
clares with  authority  truths  which  he 
has  seen  and  heard  and  known  from  all 
eternity  with  the  Father,"  John  5  :  19, 
30  ;  8  :  38.  And  no  man,  no  one,  re- 
ceiveth  his  testimony ;  that  is,  com- 
])aratively.  There  is  no  contradiction 
iietween  this  verse  and  verse  26.  In 
the  one  we  have  the  excited  and  ex- 
aggerated statement  of  John's  jealous 
disciples;  in  the  other  is  John's  "hy- 
perbole of  deep  pain"  at  the  blindnesa 
of  tlie  people.  A  few  disciples  had  been 
led  to  follow  Jesus,  and  many  had  re- 
ceived his  baptism,  ver.  26.     But  John 


k.  I>.  27. 


JOHN  III. 


73 


33  fieth;  'and  no  man  receiveth  his  testimony.  He 
that  hath  received  his  testimony  8  hath  set  to  his 

34  seal  that  God  is  true.  *»  For  he  whom  God  hath 
sent  speaketh  the  words  of  God,  for  God  giveth  not 

35  the  Spirit  ^  by  measure  unto  him.  J  The  Father  lov- 
eth  the  Son,  ^  and  hath  given  all  things  into  his 

36  hand.  '  He  that  believeth  on  the  Son  hath  ever- 
lasting life ;  and  he  that  believeth  not  the  Son  shall 
not  see  life,  but ""  the  wrath  of  God  abideth  on  him. 


'  Rom.  10.  16-21. 
sRom.   3.   3,  4;   1 

John  5.  9,  10. 
»>ch.7.16;  8.26-28. 
>ch.  1.16;  Col.  1.19. 
J  Isa.  42.  1 ;  Matt. 

3.  17. 
k  Matt.  11.  27. 
»  1  John  5.  10-13. 

■»  Gal.  3.  10 ;  Eph. 
5.  6  ;  Heb.  10.  29. 


sav/  how  far  even  the  disciples  were 
from  appreciating  the  greatnes.s  of 
Christ,  and  how  small  the  number  of 
followers  was  compared  with  the  multi- 
tu<le  of  unbelievers.  "  Do  you  say,  *  All 
men  come  to  him  '  ?  Where,  then,  are 
the  priests  and  rulers?  Nay,  the  nation 
still  rejects  him." 

33.  AH  who  receive  Christ's  testimony 
attest  God's  truth.  He  that  hath 
received,  referring  specially  to  such 
of  John's  discii)les  as  had  gone  to  Jesus 
and  accepted  his  testimony,  hath  set 
to  his  seal,  rather,  hath  set  his  seal, 
that  God  is  true,  that  he  is  a  God 
of  truth,  and  that  Christ  is  worthy  of 
confidence.  No  document  was  held  to 
be  authentic  in  the  East  unless  a  seal 
was  attached  to  it.  Jesus  was  the  am- 
bassador and  representative  of  God,  and 
all  were  called  to  believe  and  follow 
him.  This  believing  and  following  were 
like  putting  one's  seal  to  the  record  or 
testimony  of  God,  certifying  that  it  was 
true. 

34.  For  he  whom  God  hath  sent 
speaketh  the  words  of  God ;  not 
human  words,  like  those  of  John  and 
the  prophets,  but  divine  words,  so  that 
those  who  heard  them  heard  the  words 
of  God  himself.  See  Dent.  18  :  18.  For 
God  giveth  not  the  Spirit  by  mea- 
sure unto  him.  According  to  highest 
critical  authorities,  Foi'  he  giveth  not  the 
Spirit  by  measure,  without  limit,  thus 
making  the  expression  general,  having 
reference,  however,  to  Christ,  since  the 
next  verse  is  explanatory  of  this.  It  is 
a  rabbinical  saying  that  prophets  re- 
ceived the  Spirit  by  measure.  Jesus 
had  not  the  Holy  Spii'it  as  a  partial, 
scanty,  transient  possession,  but  it 
"  abode  upon  him  "  in  inexhaustible 
and  immeasurable  abundance.  "  The 
Spirit  dwelt  in  liim,  not  as  in  a  vessel, 
but  as  in  a  fountain,  ay,  as  in  a  bot- 
tomless ocean." 

35.  The  Father  loveth  the  Son, 

7 


and  hath  given,  etc.  The  power  of 
Christ  is  unlimited  ;  nothing  in  heaven 
or  earth  is  excepted  from  his  control. 
Matt.  11  :  27  ;  28  :  18;  John  13  :  3.  This 
results  from  the  eternal  love  of  the  Fa- 
ther for  the  Son,  ch.  17  :  24.  Both  this 
love  and  this  communication  are  per- 
fect, because  the  Father  and  the  Son 
are  for  ever  one. 

36.  He  that  believeth  on  the  Son 
hath  everlasting  life.  See  on  vers. 
15,  16.  Since  the  relation  of  Jesus  to 
the  Father  is  so  intimate  and  sublime, 
the  consequences  are  unspeakably  im- 
portant. To  believe  on  the  divine 
Saviour,  God  manifest  in  the  flesh,  is 
to  have  everlasting  life  as  a  present 
possession,  and  heaven  begun  below. 
And  he  that  believeth  not,  or, 
rather.  He  that  disbelieveth,  and  hence 
disobeyeth  the  Son,  including  the 
idea  not  only  of  inward  unbelief,  but 
of  outward  insubordination.  Unbelief 
implies  disobedience,  and  disobedience 
unbelief  Shall  not  see  life,  the 
true  freedom,  harmony,  intense  activ- 
ity, and  satisfied  existence  of  a  soul 
that  enjoys  the  favor  of  God,  is  filled 
with  his  Spirit,  and  lives  in  constant 
communion  with  him.  Since  it  is  only 
by  union  with  Christ  that  man  can  come 
into  this  relation  to  God,  it  follows  that 
"  he  that  hath  not  the  Son  hath  not  life  " 
(1  John  5  :  12),  and  if  he  remains  in  this 
state  can  never  "  see  life."  But  the 
wrath  of  God  abideth  on  him. 
How  much  this  expression  is  like  John 
the  Baptist,  who  warned  the  people  to 
flee  from  the  coming  wrath !  Matt.  3  : 
7-10;  Mark  1:7-9;  Luke  3  :  17.  All 
men,  being  born  destitute  of  love  to 
God,  are  "by  nature  children  of  wrath," 
Eph.  2  :  3.  Their  only  way  of  escape 
from  this  wrath  of  God  is  by  believing 
on  Christ.  If  they  refuse  to  believe,  the 
whole  weight  of  God's  righteous  anger 
remains  upon  them.  As  eternal  life  is 
the  present  possession  of  all  believers, 


74 


JOHN  III. 


A.  D.  27 


and  only  waits  to  be  unfolded  in  this 
world  and  after  death,  so  the  wrath  of 
God  is  the  present  possession  of  all  who 
do  not  obey  Christ — a  wrath  which  only 
waits  the  (lay  of  its  final  revelation  in 
their  complete  and  awful  destruction, 
Rom.  2  :  5 ;  2  Thess.  1  :  7-9.  This  testi- 
mony of  John  to  the  fearful  consequences 
of  rejecting  Christ  is  like  the  "  final  peal 
of  thunder  from  Mount  Sinai."  It  shows 
that  there  is  wrath  under  the  gospel  as 
well  as  under  the  law. 

We  are  come  to  the  close  of  our  Lord's 
early  ministry  in  Judsea.  Let  us  glance 
a  moment  at  his  work  there.  "  As  he 
did  not  himself  baptize,  i*  is  a  question 
how  his  time  was  spent.  Probably  he 
taught  the  crowds  that  came  to  his  bap- 
tism, but  there  is  no  hint  that  he  healed 
the  sick  or  wrought  any  miracles.  We 
can  scarce  doubt  that  he  went  up  to 
Jerusalem  to  attend  the  two  great  feasts 
during  this  period,  that  of  pentecost  and 
thatoftabernacles,  and  here  he  must  have 
come  more  or  less  into  contact  with  priests 
and  Pharisees.  It  does  not  appear,  how- 
ever, that  he  went  about  from  place 
to  place  to  teach,  or  that  he  taught  in 
any  of  the  synagogues.  Still,  it  is  not 
improbable  that  before  he  began  to  bap- 
tize, or  at  intervals  during  his  labors,  he 
may  have  visited  many  parts  of  Judaea, 
and  have  noted  and  tested  the  spiritual 
condition  of  the  people.  It  may  be, 
also,  that  at  this  time  he  formed  those 
friendships  of  which  we  find  later  traces, 
as  that  with  Joseph  of  Arimathea  and 
that  with  Mary  and  Martha." 

Practical  Remarks. 

1.  Beware  of  coveting  too  eagerly  to 
live  much  in  the  public  eye  ;  it  greatly 
restrains  any  open  and  radical  expres- 
sion of  the  religious  nature,  vers.  1,  2 ; 
ch.  7:48;  1  Cor.  1:  26-31. 

2.  Many,  when  at  first  convicted  of 
iin  and  a  need  of  a  Saviour,  would  seek 
him  without  having  others  know  it, 
ver.  2. 

3.  The  true  way  to  deal  with  inquirers 
is  with  th<'  most  incisive  directness,  ver. 
3  ;  Matt.  19  :  20,  21 ;  Luke  9  :  57-02. 

4.  True  spiritual  life  and  religious  ex- 
perience begins  with  the  new  birth, 
fer.  3. 

5.  We  are  all  by  nature  destitute  of 
love  to  God,  and  consequently  our  per- 
ceptions of  truth  are  blunted  and  our 


aims  perverted  and  selfish,  vers.  5,  6; 
John  6  :  63. 

6.  Mysteries  in  religion  are  to  be  ex- 
pected, since  we  find  them  in  all  tho 
works  of  God,  vers.  4,  8 ;  1  Cor.  1 :  25. 

7.  No  outward  reformation  or  tran- 
sient emotion  can  avail  us  without  a 
radical  change  in  the  affections  and  dis- 
position of  the  heart,  vers.  5,  6. 

8.  Only  the  Holy  Spirit  can  reach 
and  turn  back  into  their  proper  chan- 
nels the  deep  currents  that  now  flow 
toward  selfisiiness  and  sin,  vers.  5-7  ; 
ch.  1  :  13;  Rom.  7  :  25. 

9.  Because  God  alone  can  regenerate 
the  soul,  it  does  not  follow  that  there  is 
nothing  for  us  to  do,  vers.  5-7 ;  ch.  6  : 
29;  1  Johns  :  23;  Phil.  2  :  12. 

10.  The  work  of  the  Holy  Spirit  is 
not  arbitrary  or  lawless,  any  more  than 
the  blowing  of  the  winds.  Some  things 
about  the  winds  we  know,  so  that  we 
may  voyage  across  the  ocean  by  attend- 
ing to  them.  Some  things  with  regard 
to  the  work  of  the  Spirit,  God  reveals  to 
us,  so  that  we  may  avail  ourselves  of  his 
help.  "  Turn  you  at  my  reproof,"  says 
God ;  "  behold,  I  will  pour  out  my  Spirit 
upon  you,"  Prov.  1  :  23.  God  will  give 
the  Holy  Spirit  freely  "to  them  that 
ask  him,"  Luke  11  :  13.  If  we  believe 
on  Christ  we  shall  be  saved,  vers.  15, 
16.  It  is  our  immediate  duty,  therefore, 
to  turn  to  God,  to  ask  for  the  Spirit,  to 
accept  of  Jesus  as  our  Saviour,  leaving 
the  matter  of  our  regeneration  trustfully 
in  the  hands  of  God,  ver.  8 ;  Deut.  29  r 
29. 

11.  A  want  of  experimental  know- 
ledge of  the  things  of  the  Spirit  is  an 
aggravated  sin  in  those  that  are  mada 
heads  over  Israel,  vers.  9,  10 ;  Rom.  2 : 
17-23 ;  1  Cor.  9  :  20,  27. 

12.  Since  Jesus  knew  the  truth  he 
taught,  all  should  believe  it,  vers.  11, 
13. 

13.  A  heavenly  life  here  is  the  first 
and  best  evidence  we  can  present  to 
man  of  a  heaven  hereafter,  vers.  12,  13. 

14.  There  are  two  sides  to  truth,  th? 
earthly  and  the  heavenly  —  one  seen 
from  the  luunan  point  of  view,  the  othet 
from  the  divine.  Both  should  be  in- 
cluded, and  neither  one  excluded,  iu 
our  theology,  ver.  12. 

15.  The  cross  the  great  central  fact 
and  truth  in  the  scheme  of  redemption, 
ver.  14. 

10.  Pre-eminently   here    and    every- 


A.  D.  27. 


JOHN  IV. 


75 


Jesm,  on  his  way  to  Galilee,  discourses  with  a  Samaritan 

woman. 
IV.     WHEN,  therefore,  '^  the  Lord  knew  how  the  Phari- 
sees had  heard  that  Jesus  made  and  "*  baptized  more 


■Luke  1.76;  2.11; 

19.  31 ;  1  Cor.  15. 

47 ;  2  Cor.  4.  5. 
•  ch.  3.  22,  26. 


where  how  vital  to  salvation  is  this  one 
thing — putting  faith  in  Christ!  vers.  15, 
16,  18,  y6. 

17.  If  we  reject  the  light  and  remain 
in  our  sins,  we  incur  not  only  the  guilt 
of  reaffirming  our  past  decision  against 
God,  but  of  refusing  the  only  possible 
lalvation.  It  is  not  the  greatness  of 
our  sins  that  prevents  our  salvation — it 
is  not  any  unwillingness  of  God  to  be- 
slow  his  Spirit  upon  us  ;  it  is  only  our 
resistance  to  God's  mercy  and  our  re- 
fusal to  accept  of  Christ,  vers.  19-21. 

18.  The  love  of  God  is  the  great  foun- 
tain from  which  came  forth  the  purpose 
of  salvation  and  all  the  blessings  of  the 
atonement,  ver.  16. 

19.  The  reason  why  sinners  do  not 
believe  is  that  they  love  sin  and  do 
evil,  and  the  truth  condemns  them, 
vers.  18-21. 

20.  The  mission  of  Christ  is  not  con- 
demnation, but  salvation,  vers.  17,  18. 

21.  If  we  dislike  the  religion  of  Christ, 
the  diflBculty  is  in  our  own  hearts ;  we 
are  under  tlie  power  of  sin,  vers.  19,  20. 

22.  A  truly  upright  man  does  not 
dread  examination,  but  rather  seeks  to 
compare  his  character  with  the  tests  of 
God's  word,  ver.  21. 

23.  Beware  of  those  who  would  re- 
press conscientious  inquiry  by  saying, 
"  The  question  of  baptism  is  only  a  dis- 
pute about  a  little  water."  Real  bap- 
tism has  always  required  "  much  water," 
vers.  22,  23. 

24.  In  John  the  Baptist  we  see  how 
great  the  knowledge  of  Christ  which 
God's  Spirit  can  give.  The  same  Spirit 
can  enlighten  our  darkness  and  enable 
us  to  see  the  glorv  and  power  of  Christ, 
vers.  25-29;  ch.  15  :  13-15. 

25.  Men  are  often  more  ready  to  dis- 
pute about  rites  than  to  sit  at  the  feet  of 
Jesus  and  learn  of  him  and  follow  his 
example,  ver.  25. 

26.  Personal  humiliation  is  a  matter 
of  rejoicing  if  Jesus  be  exalted  thereby. 
A  true  knowledge  of  him  will  give  us 
that  unselfish  devotion  which  was  pos- 
sessed by  John,  vers.  27-30;  Phil.  1  : 
29. 

27.  Contentment    with   our   lot    and 


faithful  performance  of  duty  will  most 
contribute  to  our  usefulness  and  our 
real  honor,  vc-s.  28-30. 

28.  We  should  rejoice  when  great 
niimbers  come  to  Jesus,  though  a  less 
number  may  follow  us,  ver.  29. 

29.  To  resign  cherished  plans,  to  re- 
nounce success,  and  to  give  place  to 
others,  form  one  of  the  severest  tests  of 
character,  vers.  29,  30. 

30.  The  truths  of  the  gospel  possess 
divine  authority,  vers.  31-36. 

31.  God  demands  that  we  confirm  his 
testimony  by  accepting  and  following 
the  Saviour,  vers.  31-33;  1  John  5  :  10. 

32.  The  most  practical  evidence  of 
the  truth  of  the  gospel  is  found  in  the 
experience  of  its  doctrines,  ver.  33  ;  ch. 
7:17. 

33.  Christ  alone  is  an  absolutely  per- 
fect Teacher.  His  instructions  are  the 
instructions  of  God,  vers.  33,  34. 

34.  Christ  is  the  Lord  and  Lawgiver 
of  the  new  dispensation,  ver.  35 ;  Matt. 
11 :  27  ;  Eph.  1 :  22. 

35.  Each  one  of  us  has  either  life  or 
death  as  his  present  possession,  vers.  18, 
36  ;  ch.  5  :  24. 

CHAPTER  IV. 

It  was  a  special  design  of  John's  Gos- 
pel to  present  some  of  the  most  remark- 
able discourses  of  our  Lord,  both  pub- 
lic and  private.  In  the  preceding  chap- 
ter we  have  his  discourse  to  Nicodemus 
concerning  tlie  entrance  into  his  king- 
dom. In  this  chapter  we  have  that  to 
the  Samaritan  woman,  in  which  he 
presents  liis  infinite  grace  as  the  Saviour 
of  the  world.  Jesus  leaves  Judaea  and 
returns  to  Galilee  through  Samaria 
(vers.  1-4),  rests  on  his  journey  at  Ja- 
cob's well  near  Shechem  (5,  6),  con- 
verses with  a  Samaritan  woman  (7-38), 
abides  at  the  city  two  days,  and  many 
Samaritans  believe  on  him  (39-42). 
Jesus  arrives  in  Galilee  and  teaches 
publicly  (43-45),  and  heals,  without 
seeing  him,  the  son  of  a  nobleman  at 
Capernaum  (46-54). 

1-4.  Jesus  closes  his  Early  Ju- 
D^AN  Ministry,  and  departs  into 


76 


JOHN   IV. 


A.  D.  27 


2  disciples  than  John  (though  Jesus  himself  baptized 

3  not,  but  his  disciples),  he  left  Judaea,  and  departed 

4  again  into  Galilee.     And  he  must  needs  go  through 

5  Samaria.      Then   coraeth   he  to  a  city  of  Samaria, 
which  is  called  Sychar,  near  to  the  parcel  of  ground 


GALILEE  THROUGH  SaMARIA.  The 
olject  of  the  Judaean  ministry  was  not 
to  gather  crowds  of  disciples,  but  to 
*)ring  the  nation,  a^  represented  by  its 
rulers,  to  repentance.  Jesus'  baptism 
was  therefore  a  baptism  of  rei:)entance, 
like  that  of  John.  Jesus  continued 
this  work  of  baptizing  in  Judsea  until 
it  was  perfectly  evident  that  the  author- 
ities had  determined  to  be  influenced 
as  little  by  his  success  in  winning  dis- 
ciples as  they  had  been  by  his  miracles 
and  his  cleansing  of  the  temple.  When 
ke  found  that  his  success  only  increased 
their  hostility,  and  threatened  to  draw 
down  on  him  greater  enmity  than  had 
been  shown  to  John  the  Baptist,  he  re- 
tired to  Galilee. 

1.  When  therefore  the  Lord 
knew  how,  that,  the  Pharisees, 
the  party  most  opposed  to  John  the 
Baptist  (Luke  7  :  30),  had  heard  that 
Jesus  made  and  baptized  more 
disciples  than  John ;  literally,  makes 
and  baptizes,  being  the  words  of  the 
report  which  the  Pharisees  heard.  How 
Jesus  knew  we  are  not  informed.  His 
disciples  may  have  told  him,  yet  Jesus 
knew  the  hearts  of  men,  and  needed  not 
any  to  tell  him,  ch.  2  :  25.  This  increase 
of  disciples  threatened  to  cause  them 
more  trouble  than  John  had  ever  given. 

2.  Though  Jesus  himself  bap- 
tized not,  but  his  disciples.  This 
being  parenthetical,  Jesus  is  used  in- 
stead of  he.  Several  reasons  suggest 
themselves  why  Jesus  did  not  baptize  : 
(1)  Baptism  in  water  was  a  ministerial 
act  to  be  performed  by  his  followers, 
while  baptism  in  the  Holy  Spirit  he 
reserved  for  himself.  Matt.  3  :  11 ;  Mark 
1:8;  Luke  3  :  16  ;  (2)  As  Jesus  would 
have  had  to  baptize  unto  himself,  it 
was  more  fitting  that  his  disciples 
phould  do  it.  Baptism  was  a  work  of 
the  servants,  not  of  the  Master,  and 
Jesus  would  not  allow  the  minds  of 
any  to  be  diverted  from  his  words  by 
priding  themselves  upon  being  bap- 
tized by  his  hands,  1  Cor.  1  :  17. 

3.  lie  left  Judxa.  See  on  ch.  3  : 
22.  Departed  again  into  Galilee, 
knowing  that  the  enmity  of  the  Jewish 


authorities  would  otherwise  be  too  sooc 
turned  against  him.  This  departure 
was  all  the  more  proper,  as  it  was  now 
at  the  end  of  November  or  in  Decem- 
ber (see  ch.  4  :  35),  and  open-air  gather- 
ings of  the  peo])le  were  rendered  diffi- 
cult on  account  of  the  season.  Gal- 
ilee. See  on  ch.  1  :  43.  This  verse 
corresponds  with  Matt.  4:12;  Mark  1  : 
14 ;  Luke  4  :  14.  Between  the  Uth  and 
12tn  verses  of  the  4th  chapter  of  Mat- 
thew occurred  the  events  related  in 
John  1  :  15  to  4  :  1.  Compare  Author's 
Harmony,  ^^  22-31. 

4.  Samaria  took  its  name  from  its 
capital  city,  Samaria.  According  to 
Josephus  (Jewish  War,  iii.  3,  4),  it  lay 
between  Judsea  and  Galilee,  commen- 
cing in  the  north  at  a  village  called 
Ginea,  on  the  southern  border  of  the 
plain  of  Esdraelon,  and  extending 
southward  to  the  toparchy  of  Acra- 
batha,  in  the  lower  part  of  the  terri- 
tory of  Ephraim.  This  Ginea,  or  En 
Gannim  (meaning  "  the  fountain  of 
gardens"),  has  been  properly  conjec- 
tured as  the  village  which  rejected 
Jesus,  Luke  9  :  53.  He  must  needs 
go  through,  etc.  There  were  three 
routes  from  Judsea  to  Galilee:  first,  a 
westerly  route,  along  the  coast  of  the 
Mediterranean ;  secondly,  an  easterly 
route,  the  other  side  of  Jordan  through 
Persea ;  and  thirdly,  a  central  route, 
through  Samaria.  Scrupulous  Jews, 
in  order  to  avoid  Samaria,  used  to 
take  the  second  of  these.  Jesus,  how- 
ever, was  above  this  prejudice,  and  took 
the  third,  as  the  most  direct  from  the 
place  of  his  last  sojourn. 

5-42.  Jesus  Converses  with  a 
Samaritan  Woman.  Recorded  only 
by  John. 

5.  Then  cometh  he  to,  the  neigh- 
borhood of,  a  city  of  Samaria,  which 
is  called  Sychar,  believed  by  many 
biblical  scholars  to  be  the  ancient  She- 
chem.  See  CJen.  33  :  IS ;  l)ut  see  be- 
low. It  was  beautifully  situated  at  the 
highest  point  of  the  narrow  valley 
(running  east  and  west)  that  separates 
Mount  Gerizim  and  Mount  Ebal.  it 
was   about   forty   miles,   or   two   duyss' 


A..  D.  27. 


JOHN  IV. 


77 


Pthat  Jacob  gave  to  his  sen,  Joseph.  Now  Jacob's 
well  was  there.  Jesus,  therefore,  being  "^  wearied  with 
his  journey,  sat  thus  on  the  well ;  and  it  was  about  the 
sixth  hour. 


P  Gen.  33.  19 ;  48. 

22;  Josh.  24.  32. 
9  ch.  19.  28  ;  Matt. 

4.  2 ;  Luke  9.  58 ; 

2  Cor.  8.  9  ;  Heb. 

2.  17 ;  4.  15. 


journey,  from  Jerusalem.  See  below. 
Near  to  the  parcel,  etc.  See  Gea. 
33  :  19 ;  48  :  22 ;  Josh.  24  :  32. 

"  The  position  of  Sychar  is  very  clear- 
ly indicated  in  the  Gospel  of  John.  It 
iras  '  near  to  the  parcel  of  grouud  that 
Jacob  gave  to  his  son  Joseph.'  And 
'  Jacob's  well  was  there.'  The  well 
was  in  the  '  parcel  of  ground,'  and  it 
exists  to  this  day  in  the  entrance  of  the 
valley  of  Nabulus,  at  the  foot  of  Mount 
Gerizim.  But  the  well  is  a  mile  and  a 
half  from  the  site  of  Shechem,  now  Nab- 
ulus, and  the  question  arises.  If  Sychar 
and  Shechem  were  identical,  could  it  be 
described  as  near  the  well,  while  at  such 
a  distance  ?  The  word  translated  near 
is  indefinite.  It  is  difficult  to  say  what 
distance  would  be  called  '  near.'  It 
would  appear,  however,  that  the  city 
must  have  been  a  good  way  off,  for  the 
disciples  had  gone  there  to  buy  bread, 
f"  and  they  were  absent  some  time.  It 
has  been  said  that,  as  the  women  came 
from  the  city  to  draw  water  at  this  well, 
Sychar  could  not  have  occupied  the  site 
of  Nabulus,  because  in  that  town  there 
are  numerous  fountains.  To  one  conver- 
sant with  Eastern  life  and  habits,  such 
an  argument  has  no  weight.  The  mere 
fact  of  the  well  having  been  Jacob's 
would  have  given  it  virtue  in  the  esti- 
mation of  the  old  Samaritans.  And 
even  independent  of  its  associations, 
some  little  superiority  in  the  quality 
of  the  water  would  have  attracted  peo- 
ple to  it  from  a  still  greater  distance.  .  .  . 
Various  theories  have  been  advanced  as 
to  the  origin  and  meaning  of  the  name 
Sychar.  It  has  been  suggested  that  the 
Jews  applied  it  as  a  by-name  in  scorn 
to  the  Samaritan  capital." — J.  L. 
Porter,  Alexander's  Kitto's  Cyclo- 
paedia. 

But  Thomson,  and  others,  with  good 
reason  identify  Sychar  with  the  little 
village  of  Askar,  on  the  south-eastern 
declivity  of  ]\Iount  Ebal,  about  a  half 
mile  north-east  from  Jacob's  well.  Our 
Lord  was  on  his  way  to  Cialilee.  The 
great  road  runs  past  the  mouth  of  Wady 
Nabulus.  .Jacob's  well  is  on  the  south- 
ern side  of  the  opening  and  Askar  about 


a  half  mile  distant  on  the  northern  side. 
The  main  road  passes  quite  close  to  both. 
Shechem  w^as  a  mile  and  a  half  distant, 
and  it  is  not  very  proba])le  that  Ihe  wo- 
man would  have  walked  that  distance 
from  a  city,  where  there  was  an  al>un- 
dance  of  water,  to  draw  water  from  this 
deep  well.  It  is  said  that  the  etymology 
is  against  Askar,  but  this  objection  is 
not  ol  much  weight,  since  in  the  Sa- 
maritan dialect  there  was  a  confusion  of 
letters.  But  it  rs  asked,  why  did  not 
Jesus  continue  his  journey  a  little  farther 
to  Askar,  instead  of  sending  his  discii^ies 
to  the  citj'  to  buy?  To  this  it  may  l;e 
replied,  Jesus  was  weary,  and  besides 
he  had  a  purpose,  as  the  event  showed, 
in  the  coming  of  the  woman,  and  his 
conversation,  which  was  more  to  him 
than  food,  ver.  6,  32. 

6.  Now,  rather,  And,  Jacob's  well 

was  there,  so  called  from  the  tradition 
mentioned  in  ver.  12.  This  well,  now 
choked  with  stones  and  rubbish,  is  still 
visible — the  only  spot  in  Palestine  where 
we  can  say  with  certainty,  "Just  here 
the  feet  of  Jesus  trod."  The  well  is 
situated  one  and  a  half  miles  from  the 
present  town,  "  on  the  end  of  a  low  spur 
or  swell  running  out  from  the  north- 
eastern base  of  Mount  Gerizim,  and  is 
still  fifteen  or  twenty  feet  above  the  level 
of  the  plain  below." 

"  Jacob's  well  is  six  minutes'  ride  from 
Joseph's  tomb.  It  is  almost  under  Ge- 
rizim (but  not  in  sight  of  Nabulus, 
though  but  fifteen  minutes'  ride  from 
it).  It  is  on  a  knoll — really  a  spur  of 
Gerizim,  eighteen  feet  high  —  shaped 
like  a  bowl  bottom  side  up.  A  rickety 
lodge,  or  booth,  was  near  by,  which  I  at 
first  took  to  mark  the  well,  but  there  is 
absolutely  nothing  to  mark  it  on  ap- 
proaching, and  I  did  not  discover  its 
locality  till  quite  upon  it.  The  exact 
position  and  external  appearance  are 
often  misrepresented.  .  .  .  Approach- 
ing, we  find  an  irregular  open  space,  or 
chamber,  cut  out  some  six  feet  in  the 
ground,  and  walled  up  on  the  sides.  It 
was  originally  nearly  square — say  17  by 
15  feet.  An  archway  once  spanned  the 
chamber.     Over,  it,  too,  once  stood  a 


78 


JOHN  IV. 


A.  D.  27 


There  cometh  a  woman  of  Samaria  to  draw  water : 
Jesus  saith  unto  her,  Give  me  to  drink.  (For  his 
disciples  were  gone  away  unto  the  city  to  buy  meat.) 
Then  saith  the  woman  of  Samaria  unto  him,  How  is 
it  that  thou,  being  a  Jew,  askest  drink  of  me,  which 


little    chapel.     In   the    centre  of   this 
chamber  is   the  well.     Heaps  of  rub- 
bish and  stones  cover  over  and  entire- 
ly conceal  its  mouth.     Seeing  this,  most 
of  our  party  rode  on.     I  was  not  satisfied 
with  a  glance,  and  so,  alighting,  I  sprang 
dawn  into  the  chamber  and  began   to 
uncover  the   well,   lifting  away   stone 
after  stone,  until  I  was  able  to  look 
down  in.     It  is  9  feet  in  diameter,  and 
for  a  distance  of  some  12  feet  is  carefully 
walled  up.  Thence  downward  it  is  solid 
rock.     By  dropping  in  pebbles  I  found 
it  to  be  dry  (there  is  water  only  in  the 
wet  months),  and  I  judged  by  the  time 
of  the  descent  of  the  stones  that  it  can- 
not be  now  over  some  60  feet  deep,  per- 
haps less.     Maundrell,  in  1697,   found 
it  to  be  105  feet  deep.     A  dozen  years 
ago  an  Arab  was  let  down  into  the  well, 
and  by  measuring  the  rope  it  was  found 
to  be  75  feet  deep,  and  quite  dry  at  the 
bottom.     The  same  flutiugs  which  I  had 
observed  in  the  curbing  of  the  well  of 
Abraham  at  Beersheba  are  found  here. 
They  furrow  the  sides  of  the  well  for 
Bome  feet,  being,  of  course,  more  deep- 
ly cut  at  the    lip.      They  give   force 
to  the    saying  of  the   woman,   *  Thou 
hast  nothing  to  draw  with,  and  the  weM 
is  deep,^  John  4:11.     And  why  was  a 
woman  from  Sychar  down  here  for  water, 
when  there  was  plenty  oH'it  there  f    Be- 
cause  it   was   cooler   than   the  spring- 
water,  and  because  (perhaps)  a  special 
sacredness   was  sup^josed  to   attach   to 
this  well  of  Jacob.     Then,  too,  if  she 
actually  lived  in  the  city,  it  may  have 
been   in    that    part  extending  farthest 
down    in   this  direction.      At  most,  it 
was   near  by — say  a  mile  and  a  half 
off." — Dr.    Fish,   Bible    Lands    Illus- 
trated, pp.  454-457. 

Jesus  .  .  .  wearied  .  .  .  sat  thus ; 
that  is,  just  as  he  was,  tired  and  hungry 
with  the  long  day's  travel.  On  the 
well;  its  curbstone,  or  projecting  mar- 
gin. About  the  sixth  hour,  i.  e.,  6 
p.  M.  John  uniformly  uses  the  Roman 
method  of  computation,  according  to 
which  the  day  began,  as  with  us,  at 
midnight,  and  the  hours  were  reckoned 
from   midnight    and    noon,   while  the 


other  evangelists  adopt  the  Jewish 
method  of  reckoning  from  sunrise. 
See  John  19  :  14  and  Mark  15  :  25. 
The  common  time  for  drawing  water 
was  toward  evening.  See  on  ch.  1  :  39. 
7.  There  cometh  a  woman  of 
Samaria,  n(»t  the  city  but  the  coun- 
try of  Samaria;  her  city  was  Sychar, 
vers.  5,  28,  to  draw  water,  prob- 
ably after  the  Eastern  custom,  with  a 
pitcher  upon  her  head.  Women  were 
the  water-carriers.  It  was  a  strange 
sight  when  the  disciples  saw  a  Tnan 
bearing  a  pitcher  of  water,  Mark  14  : 
13;  Luke  22  :  10.  (See  Hackett's  Il- 
lustrations, p.  97 ;  Fish's  Bible  Lands 
Illustrated,  p.  112.)  Jesus  watched  her 
as  she  let  down  her  vessel  by  a  cord, 
and  waited  till  the  full  pitcher  rested 
upon  the  mouth  of  the  well.  Then  he 
saith  unto  her.  Give  me  to  drink. 
Jesus  knew  that  the  asking  of  a  favor 
like  this  would  open  her  heart  to  receive 
his  words.  He  was  indeed  thirsty,  yet 
was  more  desirous  of  giving  than  receiv- 
ing. He  asks  for  water,  that  he  may 
the  better  give  the  water  of  life,  vers. 
10-14.  In  regard  to  Oriental  customs 
it  is  not  considered  "  improper  for  a  man 
though  a  stranger,  to  ask  a  woman  to  let 
down  herpitcher  and  give  him  to  drink." 
— Dr.  Van  Lennep,  Bible  Lands,  j).  44. 

8.  For  his  disciples  were  gone 
away  unto  the  city  to  buy  meat, 
rather  food.  The  city,  Sychar,  was  more 
than  a  mile  away  from  the  well,  which 
was  on  the  route.  Jesus  did  not  go  with 
them  to  Sychar,  because  it  lay  to  the 
westward  of  his  course.  His  purpose 
was  apparently  to  proceed  directly 
northward  after  the  return  of  the  dis- 
ciples. This  verse  is  thrown  in  to  ex- 
plain why  the  disciples  were  not  with 
Jesus.  It  is  not  necessary,  however,  to 
put  it  in  a  parenthesis. 

9.  How  is  it  that  thou,  being  a 
Jew,  etc.  She  recognized  him  as  a 
Jew  either  by  his  speech  or  his  dress. 
There  was  a  tone  of  surprise  ami  tri- 
unij)}!  in  her  reply,  for  the  Jews  held 
the  Sanu^ritans  as  heretics  and  enemies, 
and  abstained  from  all  intercourse  with 
them.     The  Samaritaus,  on  thttir  part, 


A.  D.  27. 


JOHN  IV. 


79 


am  a  woman  of  Samaria?     (For  'the  Jews  have  no 
dealings  with  the  Samaritans. ) 
10      Jesus  answered  and  said  unto  her,  *  If  thou  knewest 
*  the  gift  of  God,  "  and  who  it  is  that  saith  to  thee, 
Give  me  to  drink ;  ^  thou  wouldest  have  asked  of  him, 

35-37.  »  Ps.  10.  17  ;  Luke  11.  9,  10;  23.  42,  43, 


»2  Kings  17.  24, 
etc.;  Neh.  4.  1, 
2;  Luke  9.  52, 
53;  Acts  10.  28. 

•  Ps.  9.  10. 

» ch.  3.  16. 
vers.  25, 26  ;ch.  9. 


returned  this  hatred,  Luke  9  :  53.  "  Ne- 
.jessity,"  she  would  say,  "can  compel 
this  Jew  to  ask  drink  even  of  me,  a  Sa- 
maritan." Have  no  dealings  with, 
rather,  do  not  associate  with,  have  no 
friendly  intercourse  witli,  ^Samaritans. 
"  This  ill-will,  however,  did  nut  extend 
beyond  familiar  intercourse,  for  in  such 
matters  as  buying  and  selling  intercourse 
wa.*  allowed.  This  is  manifest  both  from 
Jewish  writers  and  from  the  conduct  of 
our  Lord's  disciples  on  the  present  occa- 
sion."— C.  C.  TiTTMANN,  Com.  on  John. 
Samaritans.  The  Samaritans  were 
the  descendants  of  heathen  colonists 
from  Babylonia,  Cuthah,  Ava,  Hamath, 
and  Sepharvaim,  whom  Shalmanezer, 
king  of  Assyria,  sent  into  the  country 
after  he  had  taken  Samaria  and  carried 
away  the  better  portion  of  the  ten  tribes, 
and  of  the  remnant  of  Israelites  left  be- 
hind, with  whom  they  intermarried.  A 
mixed  people,  as  well  as  a  mixed  relig- 
ion, was  the  result,  2  Kings  17  :  24-41. 
On  the  return  of  the  Jews  from  the 
Babylonish  captivity  the  Samaritans 
requested  permission  to  assist  them  in 
rebuilding  the  temple.  This  they  were 
denied,  after  which  they  opposed  the 
Jews  and  greatlv  retarded  their  work, 
Ezra  4:1-5;  Neh.  2  :  10,  19 ;  4  :  1-3. 
Later  still,  Manasseh,  son  of  the  high 
priest,  married  the  daughter  of  San- 
ballat,  the  governor  of  Samaria,  and 
Nehemiah  would  not  allow  him  to 
perform  the  functions  of  the  priest's 
office,  but  drove  him  from  the  city, 
Neh.  13  :  28.  Accordingly,  the  Samar- 
itans, under  Sanballat,  reared  a  temple 
on  Mount  Gerizim,  and  Manasseh  act- 
ed there  as  high  priest.  This  served  to 
deepen  the  hatred  between  the  Jews  and 
the  Samaritans,  and  render  it  perj^etual, 
John  4:9;  8  :  48.  The  temple  on  Mount 
Gerizim  was  destroyed  by  Hyrcanus 
about  129  B.  C,  but  tlie  Samaritans  still 
regarded  the  place  as  sacred  and  as  the 
proper  place  of  national  worship,  John 
4  :  20,  21.  They  rejected  all  the  sacred 
books  of  the  Jews  except  the  Penta- 
teuch. The  feeling  of  the  Jews  toward 
them  is  illustrated  by  their  answer  to 


the  denunciation  of  Jesus  against  their 
formalism :  "  Thou  art  a  Samaritan,  and 
hast  a  devil,"  ch.  8  :  48.  The  Samar- 
itans had  given  up  the  continuance  of 
God's  revelations  in  the  prophets,  and 
so  God  was  no  longer  an  object  of  true 
knowledge  or  worship.  A  few  families 
of  the  Samaritans  now  remain  at  Nab- 
lous,  the  ancient  Shechem.  They  have 
a  very  ancient  manuscript  of  the  Penta- 
teuch, are  strict  observers  of  the  Law, 
keeping  the  Sabbath  and  the  ancient 
festivals,  and  are  expecting  the  Mes- 
siah. 

10.  If  thou  knewest  the  gift  of 
God,  salvation,  spiritual  and  eternal 
life,  which  comes  through  me,  the  Mes- 
siah (ver.  25),  thou  wouldest  have 
asked.  Jesus  doubtless  saw  in  her  a 
certain  readiness  for  the  truth,  which 
led  him  thus  to  converse  with  her.  He 
drew  her  attention  to  the  fact  that  he, 
the  maker  of  a  request,  could  bestow  a 
far  greater  thing  than  he  asked.  And 
he  would  have  given  thee  living 
AVater,  life-giving  water,  signifying 
the  blessings  of  divine  grace,  Ps.  3t) :  8 ; 
Isa.  41,  17,  18 ;  Jer.  2  :  13,  etc. 

"  The  expression  living  water  some- 
times means  water  that  is  alive,  or  fresh 
water,  bubbling  up  from  a  fountain  and 
flowing,  in  contrast  to  water  which 
stands  collected  in  cisterns.  The  cor- 
responding Hebrew  words  are  rendered 
by  the  Greek  translators  of  the  Old 
Testament  sometimes  living  water  and 
sometimes  springing  water.  In  this 
sense  the  woman  understood  the  term. 
But  our  Lord  employed  it  differently, 
as  meaning  life-giving  water,  and  he 
meant  to  convey  a  hint  of  something 
that  could  invigorate  the  soul  and  make 
it  truly  happy,  as  if  he  had  said, '  Thou 
wouldest  have  asked  of  me  that  which 
would  refresh  and  ble^s  thy  soul.' 
Living  water  here  signifies  the  whole 
sum  of  blessings  which  Christ  furnishes 
for  renewing  tlie  souls  of  men  and  mak- 
ing them  tranquil  and  happy.  It  also 
signifies  the  happiness  itself  which  is 
bestowed. 

"  This  explanation  accords  with  the 


80 


JOHN  IV. 


A.  D  27. 


11  and  he  would  have  given  thee  ^  living  water,  y  The 
woman  saith  unto  him,  Sir,  thou  hast  nothing  to 
draw  with,  and  the  well  is  deep ;  from  whence  then 

12  hast  thou  that  living  water?  *  Art  thou  greater  than 
our  father  Jacob,  which  gave  us  the  well,  and  drank 
thereof  himself,  and  his  children,  and  his  cattle  ? 

13  Jesus  answered  and  said  unto  her,  'Whosoever 


«  Jer.  2.  13 ;  Zech. 

13.  1 ;  14.  8. 
y  1  Cor.  2.  14. 
«  ch.  8.  53. 

•  ch.  6.  27,  49 ;  Ps. 
49.  16-20;  Prov, 
23.  5;  laa.  65.  13, 
14;  Col.  3.  2;  1 
Tim.  6.  17. 


universal  usage  of  the  sacred  writers, 
Mid  p^rticularIy  of  our  Lord  himself, 
.  .  .  for  in  another  conversation,  record- 
ed iu  John  7  :  38,  .  .  .  this  figure  ob- 
viously expresses  both  the  abundance 
and  perpetuity  of  the  happiness  which 
a  believer  enjoys,  very  nearly  as  in  the 
fourteenth  verse  of  this  chapter  he  says 
the  believer's  happiness  is  like  *  water 
springing  up  into  everlasting  life.'  In 
Rev.  7  :  17  he  is  said  to  feed  the  blessed 
in  the  future  life,  and  to  lead  them  to 
living  fountains  of  waters;  that  is,  to 
furnish  means  of  happiness — happiness 
most  abundant  and  ever-enduring.  In 
Rev.  21  :  6  and  22  :  17  he  promises  that 
he  will  give  oithe  fountain  of  the  water 
of  life,  and  that  the  pious  shall  receive 
the  water  of  life ;  that  is,  happiness, 
and  whatever  can  make  them  day  by 
day  more  and  more  happy.  .  .  .  God  is 
called  the  fountain  of  living  waters  in 
contrast  to  idols,  inasmuch  as  he  is  the 
Author  and  Giver  of  all  bliss.  See 
Jer.  2:13;  17  :  13.  In  the  36th  Psalm 
David  is  admiring  the  immensity  of 
God's  kindness.  '  They  shall  be  abun- 
dantly satisfied,'  he  says,  *  with  the 
fatness  [the  rich  bounties]  of  thy  house : 
and  thou  shalt  make  them  drink  of  the 
river  of  thy  pleasures.'  He  then  adds: 
*  For  with  thee  is  the  fountain  of  life ; 
in  thy  light  shall  we  see  light;'  that  is, 
thou  art  the  Author  and  Giver  of  all 
happiness.  From  thee,  most  blessed 
One,  there  flows  to  us  every  kind  of 
bliss.  Hence  men  are  said  to  '  draw 
water  out  of  the  wells  [fountains]  of 
salvation  '  (Isa.  12  :  3) ;  that  is,  to  seek 
and  to  receive  from  God  happiness  of 
all  kinds.  In  Zech.  14  :  8  also  is  this 
promise :  '  In  that  day  living  waters 
shall  go  out  from  Jerusalem  ;'  that  is, 
from  Jerusalem  there  shall  go  forth  over 
the  whole  earth  every  variety  of  bless- 
ings. Such  being  the  usage  in  regard  to 
this  term,  we  think  that  by  living  water 
in  the  passage  under  consideration  are 
meant  all  the  advantages  furnished  by 
our  LorJ  for  attaining  true  happiness, 


and  even  that  hapi^iness  itself." — C.  C. 

TlTTMANN. 

11.  Sir,  thou  hast  nothing  to 
draw  with.  Bucket  and  rope  were 
not  kept  there  for  common  use.  Who- 
ever would  draw  must  bring  them. 
The  well  is  deep.  See  on  ver.  6. 
The  well  was  over  a  hundred  feefrdeep. 
The  woman  knew  that  Jesus  could  not 
draw  water  from  this  well.  She  took 
his  words  literally,  seeing  in  them  only 
an  unseemly  depreciation  of  the  well 
hallowed  by  ages,  and  concluded,  per- 
haps, that  he  would  give  her  water  from 
some  other  source.  From  whence 
then  hast  thou  that,  rather  the,  liv- 
ing water,  the  springing  water,  burst- 
ing from  the  veins  of  the  earth.  Whence, 
if  not  here  ?  None  can  be  cooler,  purer, 
or  better  than  this. 

12.  Art  thou  greater  than  our 
father  Jacob,  etc.  The  Samaritans 
were  in  the  habit  of  tracing  back  their 
race  to  Jacob  ;  hence  she  speaks  of  him 
as  father.  She  first  speaks  of  the  well 
as  having  been  o])eued  by  Jacob.  This 
well  was  good  enough  for  Jacob.  Dost 
thou  make  thyself  greater  than  he  i 
Next  she  hints  at  the  abundance  and 
excellence  of  the  water,  saying,  Jacob 
drank  thereof  himself,  and  his 
children,  and  his  cattle.  To  dis- 
esteem  such  a  well  and  seek  another 
would  indeed  seem  impious  to  the  mind 
of  a  Samaritan.  The  question  suggests 
that  the  woman  may  have  had  in  mine 
the  One  greater  than  Jacob,  without  sus- 
pecting that  Jesus  was  he.  This  is  in 
harmony  with  the  fact  that  Jesus  pro 
ceeds  to  expand  the  metaphor,  that  she 
might  comprehend  its  spiritual  mean- 
ing. 

13.  Jesus,  perceiving  that  this  woman 
was  teachable,  replies,  contrasting  the 
water  of  the  well  with  that  water  which 
refreshes  the  soul,  Whosoever,  or 
every  one  that,  drinketh  of  this  wa- 
ter shall  thirst  again.  The  water 
of  the  well  refreshes  only  for  a  time; 
it  is  the  symbol  of  all  earthly  gift*. 


A.  D.  27. 


JOHN  IV. 


81 


14  drinketh  of  this  water  shall  thirst  again ;  but  ^  whoso- 
ever drinketh  of  the  water  that  I  shall  give  him  shall 
never  thirst ;  but  the  water  that  I  shall  give  him  °  shall 
be  in  him  a  well  of  water  springing  up  into  everlast- 

15  ing  life.  ^  The  woman  saith  unto  him,  Sir,  give  me 
this  water,  that  I  thirst  not,  neither  come  hither  to 
draw. 

16  Jesus  saith  unto  her,  Go,  call  thy  husband,  and 

17  come  hither.  The  woman  answered  and  said,  I  have 
no  husband. 


^  ch.  6.  35,  58 ;  11. 
26 ;  Rev.  7.  16, 

«ch.  7.  38;  14.  16- 
19;  Eom.  8.  16, 
17;  2  Cor.  1.22; 
Eph.  4.  30. 

dch.  6.34;17.  2,3; 
Ps.  4.  6 ;  Rom.  6. 
23;  8.  5;  James 
4. 3 ;  1  John  5.  20. 


All  temporal  good  gives  but  a  tempo- 
rary satisfaction.  It  should  be  noted 
that  Jesus  does  not  answer  the  woman 
directly  whether  he  was  greater  than 
Jacob.  She  was  not  yet  prepared  for 
that.  He  did  not  undervalue  that 
water,  for  he  had  asked  for  it  himself. 
But  he  wished  to  show  her  that  he  had 
that  to  give  which  was  worthy  of  still 
higher  esteem.  His  words  would  soon 
reveal  to  her  his  greatness. 

14.  The  Contrast  more  clearly 
Presented.  Whosoever  drinketh, 
whosoever  has  tasted  and  got  under  the 
influence  of  this  water,  shall  never 
^hirst.  Thirst  often  signifies  a  sense 
of  need,  a  strong  desire,  a  longing  for 
real  good  and  true  happiness,  Ps.  63  : 
1 ;  Matt.  5  :  6  ;  ch.  6  :  35 ;  7  :  37.  So, 
not  to  thirst  is  often  spoken  of  that  set- 
tled satisfaction  which  a  person  enjoys 
who  is  truly  blessed,  Isa.  49  :  10.  To 
drink  this  water  is  to  receive  these  bless- 
sings  by  faith,  ch.  6  :  35.  This  water 
slakes  the  spirit's  thirst,  and  slakes  it 
for  ever.  Not  of  course  as  though  one 
draught  of  it  would  do  this ;  it  is  he 
who  drinks,  and  who  continues  to  drink, 
ihat  shall  not  thirst  any  more.  Shall 
be  in  him  a  well,  or  shall  become  in 
him  a  fountain,  of  water,  springing 
up  into  everlasting  life — a  fountain 
so  plentiful  that  it  bursts  forth  and 
springs  up  on  high,  most  abundant, 
most  enduring,  and  most  complete,  fill- 
ing the  soul  with  present  and  enduring 
happiness.  This  life  will  be  no  mere 
external  possession,  but  an  inward  and 
permanent  one,  making  the  soul  itself 
1  perpetual  fountain.  "  Death  not  only 
will  not  interrupt  this  life,  but  will 
rather  bring  it  to  perfection."  And  this 
unspeakable  blessing  it  belongs  to  Jesus 
only  to  bestow.  "  To  take  another 
image  :  the  spark  which  goes  forth  from 
the  fire  of  the  Redeemer  becomes  in 
every  human  breast  a  self-existent  flame. 


After  Christ  has  brought  into  being  to 
individuals  the  communion  with  God, 
it  advances  in  all  these  individuals  to  a 
consummation,"  ch.  8  :  12. — Tholuck. 

15.  Sir,  give  me  this  water,  elc. 
Shg  still  seems  to  take  our  Lord's  words 
literally,  and  misses  their  spiritual 
sense.  But  she  is  no  longer  indignant 
that  Jacob's  Avell,  though  so  sacred  to 
her,  was  undervalued  ;  nor  did  she  treat 
lightly  the  professions  of  Jesus,  though 
a  Jew.  That  I  thirst  not,  neither 
come  hither,  all  this  way  hither,  half 
a  mile,  to  draw.  She  Avould  be  free 
from  thirst  and  the  drudgery  of  her 
water-carrying.  Compare  the  request 
in  ch.  6  :  34.  Perhaps  her  words  meant 
more  than  they  expressed.  Yet  the 
words  of  Jesus  to  her  will  be  vain  un- 
less she  be  roused  to  see  that  her  spirit- 
ual needs  are  far  greater  than  her  earth- 
ly needs.  So  the  Saviour  applies  him- 
self to  awaken  in  her  a  deep  sense  of 
sin,  and  discourses  to  her  as  to  one 
ready  to  receive  the  truth. 

16.  Jesus  turns  the  conversation  to 
another  subject,  thereby  showing  his 
divine  knowledge  and  his  skill  in  reach- 
ing and  probing  the  heart.  Go,  call 
thy  husband,  etc.  Jesus  knew  that 
she  had  not  a  husband,  as  appears  from 
ver.  IS.  Why,  then,  the  command  ?  To 
prove  to  her  his  divine  authority  and 
arouse  her  conscience.  The  command 
bi'ings  up  at  once  the  shamefulness  and 
guilt  of  her  life.  "  Chrysostom  notices 
with  great  propriety  the  modesty  and 
wisdom  of  our  Lord,  in  that  he  did  not 
instantly  expose  to  her  view  her  whole 
life,  but  previously  sought  an  occasion 
for  doing  so." — C.  C.  TiTTMANN.  At 
first  he  simply  says,  "  Go,  call  thy  hus- 
band," and  by  degrees  hi  passes  on, 
till  she  can  say,  He  "  told  me  all  things 
that  ever  I  did,"  ver.  29. 

17.  I  have  no  husband,  that  is,  no 
lawful  husband.    A  frank  and  sad  con- 


4  * 


82 


JOHN   IV. 


A.  D.  27. 


18  Jesus  said  unto  her,  Thou  hast  well  said,  I  have  no 
husband  :  ®  for  thou  hast  had  five  husbands ;  and  he 
whom  thou  now  hast  is  not  thy  husband :  in  that 

19  saidst  thou  truly.     The  woman  saith  unto  him.  Sir, 

20  '  I  perceive  that  thou  art  a  prophet.  Our  fathers 
worshipped  in  « this  mountain ;  and  ye  say,  that  in 
''Jerusalem  is  the  place  where  men  ought  to  worship. 

21  Jesus  saith  unto  her,  Woman,  believe  me,  the  hour 
oometh,  *when  ye  shall  neither  in  this  mountain,  nor 

i  Mai.  1.  11 :  1  Tim.  2.  8. 


•ch.  1.  42,  47,  48; 

2.  24,  25. 
'ch.  1.  49;  6.  14; 

7.40;  2  Kings  6. 

12;   Luke  7.  16, 

39;  24.  19. 
8  Gen.  12.  6,  7  ;  33. 

18-20;Judg.9.7. 
»«  Deut.    12.   5,    11; 

1  Kings  9.  3;  2 

Chroii.t;.6;7.  12, 

16  ;  Ps.  132. 13, 14. 


fession  of  a  troubled  conscience,  yet 
mingled  with  a  desire  to  conceal  her 
criminality.  It  showed  her  sincerity, 
that  she  would  not  call  the  man  with 
whom  she  lived  her  husband.  Jesus 
replies.  Thou  hast  well  said,  her 
truthfulness  and  frankness  were  com- 
mendable, I  have  no  husband.  In 
quoting  her  reply  the  position  of  the 
words  is  changed  in  the  original,  so 
that  the  emphasis  is  on  husband.  He 
gently  rebukes  her  life,  and  at  the  same 
time  shows  his  omniscience. 

18.  Thou  hast  had  five  hus- 
bands. This  is  generally  regarded  as 
either  an  instance  of  the  "  degrading 
facility  of  divorce  among  the  Samari- 
tans as  well  as  the  Jews,"  or  indicative 
of  unfaithfulness  and  desertion  on  her 
own  part.  The  five  husbands,  however, 
must  be  regarded  as  lawful  husbands, 
and  are  here  plainly  distinguished  from 
the  sixth  as  unlawful.  Some  of  these 
five  may  have  died  or  been  divorced. 
Still,  it  doubtless  implied  inordinate  de- 
sire and  undue  haste.  Yet  the  sin  here 
emphasized  is  the  fact  that  he  whom 
thou  now  hast  is  not  thy  husband. 
She  had  not  been  lawfully  married  to 
him.     Perhaps,  also,  she  had  deserted 

•  her  last  husband,  or  he  had  not  been 
properly  divorced  from  her.  Dr.  Van 
Lennep  {Bible  Lands,  p.  557),  referring 
to  the  terrible  frequency  of  divorces 
among  Jews  and  Muslims  at  the  pres- 
ent day,  says,  "  We  have  known  a  man 
not  forty  years  of  age  who  had  succes- 
sively married  and  put  away  a  dozen 
wives.  .  .  .  Women,  too,  not  far  ad- 
vanced in  age,  are  sometimes  met  with 
who  have  been  married  to  a  dozen  men 
in  succession."  Jesus  showed  her  that 
all  the  incidents  of  her  wicked  life  were 
perfectly  known  to  him. 

19.  She  is  neither  indignant  nor  irri- 
tated with  his  reply.  Her  estimation 
of  his  character  is  greatly  rai.sed,  and 


she  says,  Sir,  I  perceive  that  thou 
art  a  prophet.  This  was  really  an 
admission  of  her  guilt.  She  did  not 
yet  seem  to  suspect  his  true  character 
as  the  Messiah,  though  the  Samaritana 
viewed  the  Messiah  mainly  as  a  prophet, 
ver.  29.  Feeling  that  such  knowledge 
could  come  only  from  God,  and  prob- 
ably too  desiring  to  turn  the  conver- 
sation from  so  unpleasant  a  topic  re- 
specting herself,  yet  more  especially 
with  a  hope  that  this  divinely-commis- 
sioned prophet  might  teach  her  the  truy 
way  back  to  God  and  to  virtue,  she  re- 
ferred to  the  great  question  at  issue  be- 
tween the  Jews  and  the  Samaritans. 

20.  Our  fathers,  probably  her  Sa- 
maritan ancestors  who  erected  a  rival 
temple  on  Mount  Gerizim  in  the  time 
of  Nehemiah.  See  on  ver.  9.  Although 
this  had  been  destroyed  b.  c.  129  by 
John  Hyrcauus,  an  altar  still  remain- 
ed, and  upon  it  they  sacrificed.  Wor- 
shipped, ofiered  that  homage  which 
consists  in  sacrifices  and  public  cere- 
monies. In,  or  on,  this  mountain. 
Mount  Gerizim,  which  rose  belbre  them 
to  a  height  of  800  feet.  Ye  say,  that 
in  Jerusalem  .  .  .  men  ought  to 
worship.  God  had  chosen  Jerusalem 
as  the  place  of  his  sanctuary  (see  1 
Kings  8  :  48 ;  9:3;  11  :  13 ;  Ps.  76  :  2 .), 
but  the  Samaritans,  by  falsely  reading 
"  Gerizim  "  instead  of  "  Ebal "  in  Deut. 
27  :  4,  maintained  that  this  mountain 
was  the  place  appointed  by  Moses. 

21.  Our  Lord  so  replies  as  to  avoid 
any  discussion.  He  teaches  her  that 
the  place  of  worship  need  be  no  longer 
discussed;  that  a  great  change  as  to 
public  worship  was  at  hand ;  that 
while  the  Jews  had  the  right  in  this 
controversy,  for  to  them  had  been 
committed  the  "  oracles  of  God,"  and 
the  worship  of  the  Samaritans  was  a 
mixture  of  error  and  superstition  (ver. 
22),   yet  this    question,   after  all,  was 


A.  D.  27. 


JOHN  IV. 


83 


22  yet  at  Jerusalem,  worship  the  Father.  Ye  worship  "^  L^Vi^s  J7.  27- 
"  ye  know  not  what ;  •  we  know  what  we  worship ;  for  2/3.  '  "^'^*  * 

23  ""  salvation  is  of  the  Jews.  But  the  hour  conieth,  and  >  2  Chron.  i.s.  10- 
now  is,  when  the  true  worshippers  shall  worship  the  Rome's  2^^'  ^^* 
Father  in  °  spirit  °  and  in  truth  ;  p  for  the  Father  seek-  m  Gen.  49."  id;  Isa. 

2.  3 ;  Zech.  8.  20-23 ;  Luke  24.  47  ;  Rom.  9.  4,  5.  »  Rom.  8.  15  ;  Gal. 

4.  6 ;  Eph.  6.  18  ;  Phil.  3.  3.  »  ch.  1.  17  ;  Josh.  24.  14 ;  1  Sam.  12.  24  ; 

Ps.  17.  1.  P  Ps.  147.  11 ;  Prov.  15.  8. 


one  of  rniaor  importance.  The  time 
bad  come  when  worship  should  not  be 
confined  to  special  places;  when  nei- 
ther this  mountain,  Gerizim,  nor  yet 
Jerusalem  should  possess  superior 
sanctity  (ver.  20) ;  when  the  truth 
should  be  fully  made  known  that  God 
is  a  Spirit,  and  that  only  such  worship 
is  accepted  as  corresponds  to  the  spirit- 
ual nature  of  God,  and  is  offered  in  the 
deepest  sincerity  of  the  heart,  and  in 
the  way  which  he  has  appointed — 
namely,  through  Jesus  Christ,  vers.  23, 
24.  In  this  reply  it  seems  evident  that 
Jesus  is  addressing  a  sincere  inquirer, 
and  not  one  merely  seeking  controversy 
on  an  old  subject  of  dispute  between 
the  Jews  and  Samaritans.  Woman, 
believe  me,  as  if  introducing  some- 
thing which  might  seem  improbable; 
a  solemn  and  emphatic  expression, 
used  only  in  this  place  by  our  Lord. 
It  is  more  familiar,  condescending,  and 
personally  impressive  than  the  usual 
*'  Verily,  verily,  I  say  unto  you."  The 
hour  Cometh,  rather,  an  hour  is  com- 
ing. Nor  yet  at  Jerusalem,  better, 
nor  in  Jerusalem.  Ye  shall  .  .  .wor- 
ship the  Father.  Thus  he  familiarly 
introduces  her  at  once  to  the  worship 
of  God  as  the  Father  of  all,  Samari- 
tans as  well  as  Jews.  Compare  Acts 
17  :  26-28. 

22.  Ye  worship  ye  know  not  what. 
Ye  are  ignorantly  incorrect  as  to  your 
worship.  The  word  what  cannot  refer 
to  the  object  of  worship,  except  so  far 
ae  the  Samaritans  lost  sight  of  the  Mes- 
siah as  more  fully  revealed  in  the  proph- 
ecies which  they  rejected,  for  both  Jews 
and  Samaritans  worshipped  God.  It 
rather  refers  to  the  matmer  of  worship, 
and  especially  to  the  place,  which  was 
the  topic  of  conversation.  The  Samar- 
itans knew  not  what  kind  of  worship 
they  used,  being  in  error  regarding  any 
gommand  to  worship  on  Gerizim.  The 
Jews  knew  what  their  worship  should 
be,  and  they  had  an  appointed  place 
|Lod  temple  by  divine  commau(f.,    .For 


introduces  the  proof  of  what  Jesus  had 
just  said.  Salvation,  literally,  fAcija^- 
vation,  the  appointed  salvation  through 
the  Messiah.  The  word  salvation  ap- 
plies specially  to  Christ,  who  alone 
brings  salvation.  Thus  the  word  is 
used  in  Luke  2  :  30 ;  3:6.  Compare 
author's  note  on  those  passages.  Is 
of  the  Jews.  The  Messiah  was  to 
come  from  tlie  lineage  of  David,  and 
David  belonged  to  the  Jewish  nation. 
Salvation,  therefore,  was  evidently  of 
the  Jews.  The  argument  is  as  follows . 
The  true  worship  would  be  in  that  na- 
tion from  which  God  had  ordained  that 
the  Messiah  should  come. 

23.  What  Jesus  had  expressed  nega- 
tively in  regard  to  worship  (vers.  21. 
22)  he  now  expresses  positively  ana 
more  fully.  The  hour  cometh — it 
was  future  in  its  complete  development 
— and  now  is,  inasmuch  as  Christ 
had  already  come  and  was  proclaiming 
the  glad  tidings,  Avhen  the  true  wor- 
shippers, they  who  offer  true  and 
acceptable  worship.  Their  worship  is 
in  accord  with  the  nature  of  both  God 
and  man.  In  spirit  and  in  truth. 
Some  of  the  older  expositors  suppose 
that  these  words  denote  the  Holy  Spirit 
and  Christ,  the  latter  being  the  absolute 
Truth.  But  it  is  better  to  regard  them 
as  referring  to  the  inner  worship  of  the 
heart,  since  we  are  taught  in  the  next 
verse  that  our  worship  must  be  spirit- 
ual, to  correspond  with  the  nature  cf 
God.  The  words  in  spirit  and  in  truth 
may  mean  spiritually  and  truly.  But 
more  exactly  they  designate  that  wor- 
ship which  is  offered  in  the  mind  and 
heart,  as  opposed  to  form  and  ceremo- 
nies, and  which  is  conformed  to  the  di- 
vine nature  and  to  God's  revealed  truth. 
With  the  soul  and  sincerely,  uprightly, 
in  conformity  to  truth.  "  Dost  thou 
wish  to  pray  in  a  temple?  Pray  in 
thyself;  but  first  become  a  temple  of 
God." — Augustine.  Compare  Gal.  5  • 
6 ;  6  :  15 ;  Eph.  1  :  3,  17  ;  3  :  17.  These 
words  assured  the  woman  convicted  of 


84 


JOHN  IV. 


A.  D.  27. 


24  eth  such  to  worship  him.  *»God  is  a  Spirit;  and  they 
that  worship  hira  must  worship  him  in  sj^irit  and  in 
truth. 

The  woman  saith  unto  him,  I  know  that  Messias 
cometh  (which  is  called  Christ) ;  when  he  is  come, 
'  he  will  tell  us  all  things.  Jesus  saith  unto  her, '  I 
that  speak  unto  thee  am  he. 


25 


<Jlsa.  40.  18;  Acta 
7.  48;  2  Cor.  3. 
17;  1  Tim.  1.17. 

»  vers.  29,39  ;  Deut. 

18.  1.5-18. 
•ch.  9.  37;  Matt. 

26.  63,  64 ;  Mark 

14.  61,  62. 


her  sins  and  longing  for  deliverance 
that,  however  unable  she  might  be  to 
settle  in  her  own  mind  the  controversy 
between  Samaritans  and  Jews,  there 
was  a  refuge  for  her  in  God,  and  that 
if  she  only  possessed  the  spirit  of  true 
repentance  and  faith,  she  might  be  sure 
of  acceptance.  For,  rather,  for  also, 
the  Father  seeketh  such  to  wor- 
ship him. 

24.  Jesus  gives  another  reason  for 
spiritual  worship,  drawn  from  the  na- 
ture of  God.  God  is  a  Spirit,  rather 
God  is  spirit;  not  corporeal,  but  pure 
spirit,  essentially  and  absolutely.  This 
is  not  spoken  of  the  Holy  Spirit  alone, 
but  of  the  immaterial  nature  of  God, 
comprehending  all  the  persons  of  the 
Godhead.  Compare  God  is  light,  1 
John  1:5;  God  is  love,  1  John  4  :  8. 
He  must  therefore  be  worshipped  in 
spirit  and  in  truth — in  our  souls, 
thoughts,  feelings,  and  desires,  with  a 
right  knowledge  of  him,  and  in  con- 
formity to  that  knowledge.  See  pre- 
ceding verse.  This  spiritual  worship 
was  indeed  offered,  in  connection  with 
rites  and  ceremonies,  by  the  pious  un- 
der the  Old  Dispensation.  But  now, 
under  the  gospel,  this  spiritual  worship 
would  be  more  eminent,  more  complete, 
and  more  comprehensive,  not  being  re- 
stricted to  any  one  time,  place,  or  na- 
tion. Compare  similar  sentiments  in 
Acts  17  :  22-31. 

This  answer  of  Jesus  (vers.  21-24) 
suggested  to  the  woman  the  glorious 
hope  of  the  Messiah,  and  perhaps  the 
half  conviction  that  Jesus  might  be  the 
great  personage  for  whom  the  Samar- 
itans, as  well  as  the  Jews,  were  wait- 
ing. Though  they  rejected  the  whole 
of  the  Old  Testament,  with  the  excep- 
tion of  the  five  books  of  Moses,  they 
found  prophecies  of  him  even  there. 
See  Gen.  49  :  10;  Num.  24  :  17;  Deut. 
18  :  15-20.  They  seem  to  have  ex- 
pected, not  a  temporal  prince,  but  a 
teacher  and  prophet,  and  it  was  doubt- 
less with  eajjer  desire  that  this  woman, 


now  conscious  of  her  sins,  looked  for 
him  who  should  reveal  to  her  all  that 
she  needed  to  know. 

25.  The  woman  therefore  accepts  the 
words  of  Jesus  as  the  truth,  and  special- 
ly applicable  to  the  times  of  the  Mes- 
siah. I  know  that  Messias  cometh. 
This  is  not  an  appeal  to  the  Messiah,  nor 
a  continuation  of  a  dispute,  but  the  words 
of  a  full  heart  under  the  influence  of  the 
truth.  See  on  ch.  1  :  17,  41  on  Messiah 
and  Christ.  The  Samaritans  did  not  so 
call  the  Promised  One ;  they  regarded 
him  as  another  Moses  (Deut.  18  :  15), 
a  prophet  and  teacher,  the  Restorer 
But  she  uses  the  Jewish  appellation, 
perhaps  in  deference  to  Jesus  and  ad- 
miration of  him.  Which,  who,  is  call- 
ed Christ.  This  is  probably  an  expla- 
nation of  the  evangelist  similar  to  ch. 
1  :  41,  and  hence  parenthetical.  Some, 
however,  regard  it  as  the  words  of  the 
woman.  When  he  is  come.  If  ev- 
erything is  not  made  plain,  it  will  be 
then.  If  she  has  to  yield  assent  to 
things  now  which  she  cannot  fully 
comprehend,  she  will  understand  it 
then.  He  will  tell  us  all  things. 
He  will  reveal  to  us  the  divine  will 
and  lead  us  into  all  truth.  Perhaps 
she  thought  that  he  who  now  had  told 
her  all  things  that  ever  she  did  (ver.  29) 
could  tell  about  that  Promised  One, 
or  even  that  he  might  be  the  One  for 
whom  they  looked.  At  least  she  seem- 
ed so  teachable,  her  desire  to  know  the 
truth  was  so  strong,  and  her  ideas  of  the 
Messiah  so  near  the  truth,  that  Jesus 
condescends  to  make  himself  known  to 
her,  as  he  could  not  to  the  Jews  with- 
out encouraging  them  in  error. 

26.  In  answer,  therefore,  to  her  words. 
When  he  is  come,  he  will  tell  us 
all  things,  Jesus  said  plainly,  I  that 
speak  unto  thee  am  he,  the  first  and 
clearest  declaration  of  his  divine  Mes- 
siahship.  Sinful  as  her  life  had  been, 
Jesus  saw  in  her  a  hungering  and  thirst- 
ing after  righteousness,  and  the  fact  that 
she  was  a  luember  of  an  outcast  and  d©- 


A.  D.  27 


JOHN  IV. 


86 


27  And  upon  this  came  liis  disciples,  and  marvelled 
that  he  talked  with  the  woman ;  yet  no  man  said, 
What  seekest  thou ?  or,  Why  talkest  thou  with  her? 

28  The  woman  then  left  her  water-pot,  and  went  her  way 

29  into  the  city,  and  saith  to  the  men.  Come,  see  a  man, 

*  which  told  me  all  things  that  ever  I  did  ;  is  not  this   » ver.  25, 
80  the  Christ?     Then  they  went  out  of  the  city,  and 

came  unto  him. 
31      In  the  mean  while  his  disciples  prayed  him,  saying, 


spised  people  only  drew  his  heart  out  in 
deeper  sympathy  for  her  spiritual  needs. 
The  woman  of  Samaria  was  the  first  of 
those  few  outside  the  Jewish  fold  whom 
the  Saviour  drew  in  and  saved  as  a 
pledge  of  his  final  gathering  of  all 
the  nations  under  his  sceptre. 

27.  Jesus  forgets  his  hunger  in  doing 
the  will  of  God.  And  upon  this,  as 
these  words  were  spoken,  came  his 
disciples,  from  the  city,  where  they 
had  obtained  food,  vers.  8,  31.  And 
marvelled,  or,  wondered,  that  he 
talked  with  the  woman,  rather,  a 
woman.  Oriental  custom  restricted  in- 
tercourse with  the  female  sex,  and  the 
rabbins  thought  women  incapable  of 
rabbinical  instruction.  They  echoed 
Oriental  contempt  for  women  by  such 
sayings  as  these:  "No  man  salutes  a 
woman  ;"  "  He  who  instructs  his  daugh- 
ter in  the  law  is  as  one  who  plays  the 
fool,"  The  disciples  partook  of  this 
prejudice,  and  thought  it  strange  that 
Jesus  should  take  the  trouble  to  talk 
to  a  woman  at  all.  Influenced,  no 
doubt,  by  reverence  for  their  Master, 
no  man  said,  What  seekest  thou  ? 
asking  the  woman  what  was  her  busi- 
ness, the  object  of  the  conversation, 
or.  Why  talkest  thou  with  her? 
asking  Jesus.  Many,  however,  take  it 
that  they  did  not  dare  to  ask  Jesus  either 
of  these  questions.  Here,  as  at  other 
times,  many  questions  arose  in  their 
minds  which  they  were  too  timid  to 
express.  Even  thus  early  the  disci- 
ples looked  upon  Jesus  with  a  rever- 
ential awe  which  prevented  any  undue 
familiarity,  ch,  21  :  12. 

28,  Thie  woman  then  left  her 
water-pot,  her  water -pitcher,  and 
went  her  way  into  the  city.  She 
could  go  with  more  expedition  without 
her  pitcher.  Besides,  it  might  be  of 
use  to  Jesus  and  his  disciples  at  their 
meal.  Yet  these  were  but  incidental 
reasons.    Her  admiration  and  joy  filled 

8 


her  heart.  Her  water-pot  and  her  work 
were  as  nothing  to  the  revelation  which 
Jesus  had  made  to  her  soul,  and  to  the 
glad  news  she  wished  to  convey  to  the 
city.  "  The  woman  in  her  zeal  forgot 
her  occupation,  as  Jesus  in  his  had 
forgotten   his  thirst." — Tholuck. 

29.  And  saith  to  the  men,  or  to 
the  people,  Come,  see  a  man,  who, 
told  me  all  things  that  ever  I  did. 
It  is  the  testimony  of  an  awakened  con- 
science as  well  as  the  exaggerated  lan- 
guage of  enthusiastic  feeling.  She  be- 
lieved that  he  who  had  disclosed  such 
guilty  secrets  (vers.  17,  18)  could,  if  he 
would,  reveal  the  whole  course  of  her 
past  life.  In  her  ardor  she  sought  to 
make  the  whole  town  partakers  of  the 
blessing  she  had  herself  received.  Is 
not  this  the  Christ  ?  or  rather.  Is  this 
the  Christ?  Though  she  believed  this 
most  firmly,  she  did  not  herself  as- 
sert it.  She  thought  it  best  to  set  them 
to  inquiring  for  themselves,  "  A  ques- 
tion often  sets  working  a  mind  which 
would  be  utterly  unmoved  by  an  affir- 
mation." Chrysostom  praises  both  her 
zeal  and  her  prudence.  She  does  not 
say,  "  The  Messiah  is  come ;  I  have 
seen  him ;"  but  she  invites  them  to 
come  and  see  and  judge  for  themselves. 
Nor  does  she  say, "  Come,  see  a  prophet, 
or  the  Messiah;"  but  "Come,  see  a 
man,"  etc. 

30.  Then,  omitted  by  some  high 
critical  authorities,  they  went  out  of 
the  city.  The  woman's  intense  earn- 
estness produced  an  effect  on  her  towns- 
men, notwithstanding  her  past  character 
and  the  smallness  of  her  present  know- 
ledge of  Christ.  And  came  unto 
him,  rather.  And  were  coming  to  him. 
A  crowd  went  with  her,  and  while  they 
were  coming  the  following  conversation 
took  place.    See  on  ver.  35. 

31.  In  the  mean  while,  while  the 
woman  had  gone  into  the  city  and  tht 
people  were  coming  to  see  Jesus,  his 


86 


JOHN  IV. 


A.  D.  27. 


32  Master,  eat.     But  he  said  unto  them,  "  I  have  meat  to   »  ver.34;  Job  23.12 

33  eat  that  ye  know  not  of.  Therefore  said  tlie  disciples 
one  to  another,  Hath  any  man  brought  him  aught  to 
eat? 

34  Jesus  saith  unto  them,  *  My  meat  is  to  do  the  will   'ch.  6.  38;  17.  4; 

35  of  him  that  sent  me,  and  to  finish  his  work.     Say  not      ^^-  ^^'•'  ^^'  ^'  ** 
ye,  There  are  yet  four  months,  and  then  cometh  har- 
vest ?     Behold,  I  say  unto  you.  Lift  up  your  eyes,  and 
look  on  the  fields;  ^  for  they  are  white  already  to  har- 


JMatt.  9.  37,  38; 
Luke  10.  2. 


disciples,  who  had  brought  food  from 
the  city  (vers.  8,  27),  prayed  him, 
sayiu^:,  Master,  eat,  more  exactly. 
Rabbi,  cat.  Many  hours  had  passed 
since  they  had  partaken  of  food.  He 
had  become  wearied  in  his  journey 
(ver.  6),  and  was  in  need  of  food  when 
he  arrived  at  the  well.  Perhaps,  too, 
they  urged  him  because  he  seemed  to 
be  engrossed  in  his  thoughts,  putting 
off  his  meal  and  unwilling  to  partake 
of  food. 

32.  As  on  many  other  occasions,  Je- 
sus seizes  upon  this  opportunity  of 
using  natural  objects  in  teaching  spir- 
itual truth.  He  makes  known  to  his 
disciples  the  feelings  of  his  heart  in 
prosecuting  his  work,  and  thus  by  his 
example  he  would  stimulate  them  in 
their  spiritual  labors.  Jesus  therefore 
said  to  them,  I  have  meat, /ooc?,  that 
ye  know  not  of,  ver.  32.  While 
their  weak  minds  were  occupied  with 
the  idea  of  bodily  sustenance,  his  heart 
was  filled  with  the  great  object  of  his 
ministry — doing  good  to  souls.  The 
blessing  he  had  conferred  upon  this 
poor  woman,  and  the  prospect  of  a 
spiritual  harvest  among  her  despised 
people,  so  refreshed  and  strengthened 
him  that  it  did  away  with  his  desire 
for  food,  as  it  had  previously  taken 
away  his  desire  for  water,  ver.  9. 

33.  The  disciples  wonder  at  our  Lord's 
reply,  yet  through  reverence  they  did 
not  ask  nor  urge  him  further,  but  said 
to  one  another,  Hath  any  man 
brought  him  aught,  anything,  to 
eat  ?  They  thought  that  perhaps  he 
had  obtained  food  in  some  way  during 
their  absence,  showing  a  greater  in- 
capacity for  rising  from  the  sensuous 
to  the  spiritual  than  even  the  woman 
had  done.  Jesus  therefore  explained 
his  meaning. 

34.  Knowing  that  his  disciples  per- 
ceive not  his  meaning,  he  speaks  more 
plainly.    My   meat,  food,   is   to  do 


the    will    of  him   that   sent    me. 

Jesus  found  his  nourishment  and  re- 
freshment in  doing  God's  will.  So 
great  was  his  delight  in  performing  his 
divine  labors  that  he  could  forget  his 
food  and  drink.  It  was  his  Father's 
will  that  salvation  by  faith  in  a  Saviour 
should  be  proclaimed,  and  a  door  of 
mercy  set  wide  open  to  the  chief  of 
sinners,  ch.  6  :  39,  40.  And  to  finish 
his  work.  The  work  of  God  which 
Jesus  finished  was  the  work  of  obedi- 
ence, self-sacrifice,  suffering,  and  death 
for  the  redemption  of  mankind,  ch. 
17  :  21-24.  All  this  he  so  longed  to 
have  accomplished  that  every  step 
toward  the  consummation  gave  him  a 
joy  immeasurably  beyond  the  mere 
sensuous  delight  of  the  hungry  man 
in  food. 

35.  He  would  excite  in  his  disciples  the 
same  disposition  to  do  their  work.  This 
he  does  by  a  threefold  encouragement : 
Large  opportunity  for  work,  abundant 
results  of  their  toil,  and  great  facility  in 
accomplishing  their  labor.  Say  not 
ye, There  are  yet  four  months,  and 
then  cometh  harvest?  Some  take 
this  proverbially,  referring  to  a  similar 
saying  in  the  Talmud.  Tholuck  thinks 
that  our  Lord  pointed  to  the  fields,  and 
that  it  was  just  then  seed-time,  there 
being  four  months  between  seed-time 
and  harvest.  It  was  indeed  suitable  for 
Jesus  to  opeak  thus  at  that  season  of 
the  year,  and  highly  probable,  .oo, 
from  his  custom  of  drawing  illustra- 
tions from  the  objects  of  the  natural 
world  around  him.  The  harvest  began 
with  the  passover.  On  the  second  day 
of  the  festival  the  first  fruits  of  the 
barley-harvest  were  presented.  The 
wheat-harvest  was  two  or  three  weeks 
later.  The  passover,  a.  d.  28,  began  on 
March  29th,  and  the  four  months  before 
would  be  the  latter  part  of  November. 
This  journey  was  therefore  probably 
performed  late  in  November  or  earlj 


A.  D.  27. 


JOHN  IV. 


87 


36  vest.  *  And  he  that  reapeth  receiveth  wages,  and 
gathereth  fruit  unto  life  eternal ;  that  both  he  that 
soweth  and  he  that  reapeth   may  rejoice   together. 

37  And  herein  is  that  saying  true,  "One  soweth,  and  an- 

38  other  reapeth.  I  sent  you  to  reap  that  whereon  ye 
bestowed  no  labor :  ^  other  men  labored,  and  ye  are 
entered  into  their  labors. 

39  And  "  many  of  the  Samaritans  of  that  city  believed 
on  him  ^  for  the  saying  of  the  woman,  which  testified, 

40  He  told  me  all  that  ever  I  did.  So  when  the  Samar- 
itans were  come  unto  him,  they  besought  him  that  he 


»  Prov.ll.30;Dan. 
12.  .3 ;  Phil.  2.  15, 
16 ;  1  Thess.  2. 19, 
20;  2  Tim.  4.  7,8. 

»  Judg.  6.  3;  Mic. 
6.  15. 

i>  Jer.  44.  4 ;  1  Pet. 
1.  12. 

•  Gen.  49. 10. 
d  ver  29. 


in  December.  Perhaps  at  this  time  the 
fields  were  green  with  springing  wheat, 
for  the  sowing  took  place  in  November. 
Look  on  the  fields,  for  they  are 
white  already  to  harvest.  Jesus 
pointed  to  the  eager  throng  of  Samar- 
itans that  came  pouring  forth  from  the 
city-gates.  Perhaps  they  were  coming 
through  green  fields,  and  he  saw  them 
ripe  for  gathering  into  the  kingdom 
of  God,  and  compared  them  to  wheat, 
which  grows  white  as  it  becomes  ready 
for  the  sickle. 

36.  And  he  that  reapeth  receiv- 
eth wages  .  .  .  unto  life  eternal. 
The  reward  of  the  reaper  in  spiritual 
things  consists  in  this,  that  his  harvest 
is  one  of  immortal  fruit  —  fruit  that 
nevers  withers  or  decays  :  he  gathers 
men  as  g»'ain  into  the  granary  of  eter- 
nal life.  That  both  he  that  soweth 
and  he  that  reapeth  may  rejoice 
together.  Another  class  has  also  a  re- 
ward and  equal  joy  in  the  harvest  with 
the  reapers — namely,  the  sowers — those 
who  sowed  in  tears,  and  never  saw  even 
the  springing  of  the  seed  they  planted. 

37.  And  herein,  rather.  For  herein, 
is  that  saying  true.  Only  in  spir- 
itual sowing  and  harvesting  does  this 
proverb  prove  true  in  the  highest  sense. 
One  soweth,  and  another  reapeth. 
It  often  happens  that  he  who  reaps  the 
field  is  not  the  one  who  sowed  the  seed. 

38.  I  sent  you  to  reap  that  where- 
on ye  bestowed  no  labor.  This 
Jesus  utters  in  anticipation  of  their 
mission  as  apostles.  Their  labors  and 
success  were  present  before  his  mind. 
And  this  visit  of  Jesus  doubtless  pre- 
pared the  way  for  the  spread  of  the  gos- 
pel among  the  Samaritans,  Acts  8  :  5- 
17.  These  words,  too,  of  Jesus  must 
have  risen  into  special  importance  in 
the  minds  of  Peter  and  John  when  they 
were  sent  from  Jerusalem  into  Samaria 


to  assist  in  the  work  of  the  Lord,  Acts 
8  :  14.  Other  men  labored,  have 
labored,  and  ye  are  entered,  have 
entered,  into  their  labors.  Jesus 
beholds  the  future  harvesting  of  souls 
by  the  apostles,  and  speaks  of  it  as 
already  being  accomplished.  Moses  and 
the  patriarchs  had  prepared  the  way 
for  Christ,  even  among  this  people, 
whom  the  Jews  looked  upon  as  heretics 
and  heathen.  Had  it  not  been  for  this 
sowing  long  ago,  there  could  have  been 
no  reaping  on  the  part  of  the  apostles. 
Jesus,  too,  gathered  but  a  small  harvest 
in  comparison  to  thatgatheredby  them. 
But  Jesus  here  is  more  properly  the 
Lord  of  the  harvest  who  sent  them 
forth.  Compare  Matt.  23  :  34.  The 
gathering  in  of  the  Samaritans  at  this 
time  into  God's  kingdom  is  to  Jesus' 
mind  a  type  of  all  spiritual  harvests. 
While  he  cheers  the  reapers  in  their 
toil  by  the  thought  of  the  grandeur  of 
their  work  and  the  glorious  fruit  they 
gather  in,  he  at  the  same  time  chastens 
their  exultation  by  the  thought  that  all 
their  success  is  due  to  the  labor  of 
other  patient  souls  who  have  prepared 
the  way  for  them,  and  who  now  from 
happier  climes  look  down  upon  the  har- 
vest as  sharers  in  the  praise  and  joy. 

39.  And  many  of  the  Samaritans 
.  .  .  believed  on  him  for,  because 
of,  the  saying  of  the  woman.  The 
fact  that  Jesus  had  exhibited  such  su- 
pernatural knowledge,  and  the  magnetic 
power  of  this  woman's  personal  convic- 
tion, moved  many  susceptible  souls  to 
believe  that  Jesus  was  the  Messiah, 
even  before  they  had  seen  him.  Thus, 
while  Jesus  was  instructing  his  disci- 
ples there  was  preparing  an  illustra- 
tion of  the  whitening  harvest  of  be- 
lieving and  inquiring  souls. 

40.  So  when  the  Samaritans 
were    come,    better,   when   therefore 


88 


JOHN  IV. 


A.  D.  27. 


41  would  tarry  with  them ;  and  he  abode  there  two 
days.     And  many  more  believed  because  of  his  own 

42  word ;  and  said  unto  the  woman,  Now  we  believe, 
not  because  of  thy  saying;  for  ^  we  have  heard  him 
ourselves,  and  'know  that  this  is  indeed  the  Christ, 
the  Saviour  of  the  world. 


•  ch.  17.  8  •  1  John 

4.  14. 
f  Rom.  10.  11-13. 


the  Samaritans  came.  They  showed 
the  exalted  opinion  they  had  formed 
of  Jesus  in  hastily  coming  out  to  see 
him,  and  their  faith  in  that  they  be- 
sought him  that  he  would  tarry 
with  them,  both  to  receive  their  hos- 
pitality, and  to  be  more  fully  instruct- 
ed. VVith  all  Jesus'  desire  to  instruct 
them,  he  waited  for  them  to  express 
their  desire  for  instruction.  This  im- 
pulse to  receive  and  trust  the  Saviour 
appeared  in  their  subsequent  treatment 
of  the  apostles,  as  well  as  in  their  pres- 
ent treatment  of  Christ,  Acts  8  :  14.  And 
he  abode  there  two  days,  interrupt- 
ing his  northward  journey  and  turning 
westward  to  Sheehem,  or  rather  north- 
ward to  Askar,  that  he  might  teach  them. 

41.  And  many  more  than  those  who 
had  believed  because  of  her  word  be- 
lieved because  of  his  own  word, 
or  teaching;  not  on  account  of  miracles, 
for  there  is  no  record  of  any  miracles 
performed  in  Sychar. 

42.  Now  we  believe,  rather,  we  no 
longer  believe  because  of  thy  saying,  or 
story.  The  word  here  translated  say- 
ing, though  often  used  contemptuously, 
is  not  so  used  by  these  Samaritans.  Her 
report  now  seemed  insignificant  in  com- 
parison to  our  Lord's  instructions.  For 
we  have  heard  him  ourselves. 
They  now  have  personal  knowledge 
and  experience,  and  needed  not  the 
report  of  another.  "  They  seem  to 
glory  that  their  faith  has  now  a  firmer 
basis  than  a  woman's  tongue." — Cal- 
vin. Yet  our  Lord's  instructions  had 
confirmed  her  report.  And  know, 
a  high  order  of  faith,  that  this  is 
indeed  the  Christ.  The  Christ 
ihould  be  omitted,  according  to  the 
most  approved  critical  reading.  The 
Saviour  of  the  world,  of  the  human 
race.  Found  only  here  and  in  1  John 
4  :  14.  Why  is  it  first  heard  from  the 
lips  of  these  Samaritan  converts?  Such 
language,  with  the  mighty  truth  bound 
up  in  it,  was  still  a  long  way  off"  from 
Jewish  thought^ — did  not,  indeed,  arise 
In  the  minds  of  the  apostles  till  after  the 


resurrection.  The  Jew  clung  to  his  ex- 
clusive prerogatives,  and  passionately 
refused  to  forego  them.  These  Samar- 
itans were  under  no  such  temptation. 
Such  exclusive  prerogatives  were  not, 
and  never  had  been,  theij*s.  Having 
accepted  the  "salvation"  which  was 
primarily  "  of  the  Jews,"  they  could 
rejoice  that,  although  "of  the  Jews," 
it  was  not /or  the  Jews  alone.  Having 
themselves  received  the  Messiah,  it  was 
most  natural  for  them  to  regard  his 
work  as  without  limitations  of  nation 
or  race,  and  to  call  him,  not  "King 
of  Israel,"  but  "Saviour  of  the  world." 
The  Samaritans,  with  all  their  errors 
and  superstitions,  had  in  some  re- 
spects a  larger  and  freer  notion  of  sal- 
vation than  the  Jews.  While  Jewish 
bigotry  and  exclusiveness  would  not 
recognize  the  Messiah,  it  is  significant 
that  this  despised  and  outcast  race  re- 
ceived him.  This  was  due,  not  to  any 
special  teaching  granted  them  by  Jesus, 
but  to  the  sovereign  grace  of  God,  which 
so  often  chooses  the  weak  and  ignorant 
as  heirs  of  salvation,  while  the  strong 
and  wise  of  this  world  reject  the  gospel 
and  are  lost.  Notice  that  we  have  here 
THE  First  Contact  of  Jesus  with 
THOSE  Outside  the  Bounds  of  Is- 
rael. There  were  four  of  these  occa- 
sions. The  persons  were — first,  these 
Samaritans ;  secondly,  the  Roman  cen- 
turion ;  thirdly,  the  Syro-Phoeniciau 
woman ;  and  fourthly,  the  Greeks  at 
the  feast.  Though  Jesus  took  a  singu- 
lar interest  in  all  these,  they  were,  not- 
withstanding, marked  exceptions  to  the 
general  course  of  his  ministry.  He  un- 
dertook no  mission  to  the  Samaritans. 
"  The  law  which  he  imposed  on  his  dis- 
ciples, '  and  into  any  city  of  the  Samar- 
itans enter  ye  not'  (Matt.  10  :  5),  this, 
during  the  days  of  his  flesh,  he  imposed 
on  himself.  He  was '  notsent  but  unto  the 
lost  sheep  of  the  house  of  Israel'  (Matt. 
15  :  24;  Acts  13  :  46),  and  if  any  grace 
reached  Samaritan  or  heathen,  it  was, 
so  to  speak,  but  by  accident,  a  crumb 
falling  from  the  children's  table."    Hia 


k.  D  27. 


JOHN  IV. 


89 


»Matt.l3.57;Mark 
6.4;  Luke  4.  24. 


Jems  arrives  in  Galilee  ;  heals  a  nobleman's  son  at 
Capernaum. 

43      Now  after  two  days  he  departed  thence,  and  went 
M  into  Galilee.     For  k  Jesus  himself  testified,  that  a 
i5  prophet  hath  no  honor  in  his  own  country.     Then 
when  he  was  come  into  Galilee,  the  Galileans  re- 
ceived him,  •*  having  seen  all  the  things  that  he  did   "*  g^'o^"  ^^~^^'  ^^' 
at  Jerusalem  at  the  feast;  *for  they  also  went  unto   iDeut.i8.i6. 
46  the  feast.    So  Jesus  came  again  into  Cana  of  Gali- 
lee, ^  where  he  made  the  water  wine.  k  cb.  2.  i,  ii. 


gospel  was  ultimately  to  be  preached 
throughout  the  earth;  and  these  four 
preludes  of  the  coming  mercy  show 
that  Jesus'  })lan  comprehended  the 
whole  race  of  man.  But  for  the  very 
sake  of  the  ultimate  diffusion  of  the 
gospel  it  was  important  that  his 
personal  ministry  should  be  confined 
to  a  people  educated  and  prepared  by 
past  revelations,  and  should  thus  sum 
up  and  complete  God's  historic  deal- 
ings with  Israel, 

43-46.  Jesus  Departs  for  Gal- 
ilee, AND  THERE  TEACHES  PUBLIC- 
LY, Matt.  4:17;  Mark  1  :  14,  15  ;  Luke 
4  :  i4, 15.  According  to  Luke,  he  teaches 
in  the  synagogues  of  Galilee.  John  re- 
cords his  coming  to  Cana.  His  visit  to 
the  latter  place  was  probably  during  the 
month  of  December,  A.  D.  27.  Compare 
Author's  Harmony,  ^§  33,  34. 

43.  Now  after  two  days,  rather, 
the  two  days  mentioned  in  ver.  40.  He 
departed  thence,  and  went  into 
Galilee.  According  to  the  majority 
of  critical  authorities,  He  departed 
thence  into  Galilee.  On  Galilee,  see 
note  on  ch.  1  :  43.  Perhaps,  as  Dr. 
Lange  suggests,  Galilee  here  may  be 
used  in  the  narrower  and  provincial 
sense  of  Upper  Galilee,  in  distinction 
from  Lower  Galilee,  including  the  re- 
gion of  Nazareth. 

44.  For  Jesus  himself  testified. 
What  is  the  force  of  the  word  for? 
How  is  the  connection  explained? 
Some  would  render  For,  although. 
Others  think  that  our  Lord's  "  own 
country"  here  means  Judaea,  though 
elsewhere  it  means  Nazareth.  Some, 
again,  connect  this  verse  with  the  fol- 
lowing one.  The  Galileans  did  indeed 
receive  him,  but  it  was  only  on  account 
of  his  miracles  and  fame  at  Jerusalem ; 
for,  as  he  had  declared,  a  prophet  has 
no  honor,  etc.    It  seems  to  me  best  to 


regard  this  as  the  reason  for  avoiding 
Nazareth,  and  perhaps  the  region  of 
Lower  Galilee.     See  on  last  verse. 

A  prophet  hath  no  honor  in  his 
own  country.  That  the  word  "coun- 
try "  refers  specially  to  Nazareth  and  its 
vicinity  is  rendered  probable  from  its  use 
in  this  sense  by  the  other  evangelists. 
See  Matt. .  13  :  54,  57  ;  Mark  6:1-4; 
Luke  4  :  23,  24.  Familiarity  with  the 
early  life  of  Jesus  had  rendered  his 
townsmen  incredulous  of  his  claims, 
ch.  7:5;  Mark  6:3.  He  would  not 
otfer  himself  to  them  for  their  final  ac- 
ceptance or  rejection  until  they  had  had 
greater  opportunity  to  hear  from  other 
places  of  the  mighty  works  he  had  done. 
Even  when  he  came  to  Nazareth,  a  lit- 
tle later,  his  townsmen  rose  up  to  take 
his  life,  Luke  4  :  28,  29.  Great  priv- 
ileges had  hardened  the  hearts  of  the 
inhabitants  of  Nazareth,  as  well  as  the 
hearts  of  the  rulers  at  Jerusalem.  But 
it  was  otherwise  with  other  parts  of 
Galilee. 

45.  Then  when  he  was  come, 
rather,  when  therefore  he  came,  into 
Galilee.  The  Galileans  received 
him,  with  respect  and  reverence,  but  not 
necessarily  with  true  faith  in  him  as 
the  Saviour.  Having  seen  all  the 
things,  the  things  should  be  omitted, 
that  he  did  at  Jerusalem  at  the 
feast,  ch.  2  :  23 ;  3  :  2.  Notice,  the  Sa- 
maritans believed  on  him,  not  because  of 
his  miracles,  but  his  teaching  (ver.  42) ; 
the  Galileans  received  him,  not  so  much 
because  of  his  teaching,  but  on  account 
of  his  miracles.  For  they  also  went 
unto  the  feast.  "  Even  those  who 
lived  farthest  off  from  Jerusalem,  in 
Galilee,  made  a  point  of  going  to  the 
passover.  This  remark  serves  to  show 
the  publicity  of  our  Lord's  ministry 
both  in  life  and  death." 

46-54.  Jesus   heals  the  Noblb- 


90 


JOHN  IV. 


A.  D.  27 


And   there  was   a  certain   nobleman,   whose  son 

47  was  sick  at  Capernaum.  When  he  heard  tliat  Jesus 
was  come  out  of  Judtea  into  Galilee,  he  went  unto 
him  and  besought  him  that  he  would  come  down, 
and  heal  his  son ;  for  he  was  at  the  point  of  death. 

48  Then   said  Jesus   unto   him,  'Except  ye  see  signs   ich.  2.  18;  Num. 

49  and   wonders,  ye  will   not  believe.     The  nobleman      i^-  ^^ '>  ^^^^^-  ^^■ 
saith  unto  him,  Sir,  come  down  ere  my  child  die. 


1;  ICor.  1.  22. 


man's  Son  lying  III  at  Capernaum. 
At  Cana.   Recorded  only  by  John. 

46.  The  first  part  of  this  verse  is 
closely  connected  with  the  preceding 
verse.  The  last  part  naturally  begins  a 
new  paragraph.  So  Jesus,  according 
to  the  most  approved  reading,  So  he, 
came  a§:aiii,  in  the  month  of  Decem- 
ber, A.  D.  27,  into  Cana  of  Galilee, 
a  few  miles  north  of  Nazareth  (see  on 
ch.  2:1),  where,  about  nine  months 
before,  he  made  the  water  wine, 
ch.  2  :  1-11.  The  word  so  points  back- 
ward to  verses  44,  45,  and  indicates  that 
his  repairing  to  Cana  was  due  to  the 
fact  that  the  inhabitants  of  Cana  acd 
the  Galileans  generally  were  more  fa- 
vorably inclined  toward  him  than  his 
townsmen  at  Nazareth. 

And  there  was  a  certain  noble- 
man, a  civil  or  military  officer  in  the 
service  of  Herod  Antipas,  tetrarch  of 
Galilee  and  Persea.  He  was  probably 
a  Jew;  possibly  the  "Chuza,  Herod's 
steward,"  whose  wife  Joanna  afterward 
ministered  to  Jesus,  Luke  8 : 3.  Whose 
son  was  sick  at  Capernaum,  his 
residence,  situated  on  the  north-west 
shore  of  the  Lake  of  Galilee  and  about 
fifteen  miles  from  Cana.  "  Earthly 
greatness  is  no  defence  against  afflic- 
tions." But  afflictions  do  not  always 
bring  the  powerful  and  rich,  as  they 
did  this  nobleman,  to  Jesus'  feet. 

47.  When  he  heard,  he  having 
heard.  Judaea  (see  on  ch.  3  :  22)  into 
Galilee.  See  on  ch.  1  :  43.  No  long 
time  could  have  passed  since  Jesus  ar- 
rived iu  Cana,  for  the  news  of  his  move- 
ments spread  rapidly.  He  went  .  .  . 
besought  .  .  .  come  down.  Caper- 
naum was  much  lower  than  Cana. 
'•  1  passed  over  the  ground  between  the 
two  places,  and  found  it  to  be,  as  would 
be  expected  from  the  well-known   de- 

t)ression  of  the  lake  below  the  general 
evel  of  the  country,  descending  at  al- 
most every  step."— Dr.  Hackett,///i^- 
irations  of  Scripture,  p.  217.    See  on  ch. 


2:12.  Heal  his  son  ...  at  the  point 
of  death.  It  was  the  pressure  of  an  out- 
ward necessity,  rather  than  the  impulse 
of  a  converted  and  submissive  heart, 
that  drove  him  to  Jesus.  Yet  his  faith 
in  Jesus'  power  to  work  miracles  was  so 
strong  that  when  every  other  resource 
had  failed  he  made  a  day's  journey  to 
secure  the  Saviour's  aid. 

48.  Then  Jesus,  hetitr,  Jesus  there- 
fore, in  view  of  his  imperfect  faith, 
said  unto  him.  Except  ye  see 
signs  and  Avonders  (see  on  ch.  2  : 
11),  ye  will  not  believe.  He  had 
done  no  miracles  in  Sychar,  yet  the 
Samaritans  had  at  once  believed  on 
him.  He  found  in  Galilee  a  sad  con- 
trast to  all  this.  The  nobleman  and 
his  countrymen  would  not  believe  in 
him  as  a  Saviour  unless  they  first  wit- 
nessed surprising  miracles.  Even  when 
he  performed  "signs  and  wonders"  to 
win  their  faith,  he  deplored  the  lack  of 
spiritual  perception  which  made  these 
necessary.  So  "  he  who  spoke  of  his 
son's  sickness  heard  of  his  own."  He 
received  a  rebuke  instead  of  the  favor- 
able answer  he  had  expected.  Instead 
of  instantly  going  with  him,  Jesus 
pointed  him  to  the  state  of  his  own 
heart.  It  would  seem  as  if  the  noble- 
man, conscious  that  he  could  never 
pass  the  test,  filled  with  anxiety  lest 
further  delay  might  be  fatal,  and  more 
convinced  than  ever  that  his  only  hope 
lay  in  Jesus,  now  tiung  himself  in  earn- 
est entreaty  upon  the  undeserved  mer- 
cy of  the  Saviour. 

49.  Sir,  come  down  ere  my  child 
die.  Notice  the  tender  expression,  viy 
child.  Here  was  an  intend  earnestness 
that  showed  the  depth  of  a  father's  af- 
fliction. It  showed  that  he  had  made 
the  request,  not  because  he  wished  to 
see  a  sign,  but  because  he  believed  that 
Jesus  could  heal  his  son.  He  now  left 
no  room  for  debate  or  delay.  He  put 
the  whole  heart  into  one  request.  Yet 
how  imperfect  was  the  faith  1     It  waa 


A..  D.  27. 


JOHN  IV. 


91 


60  Jesus  saith  unto  him,  Go  tliy  way,  thy  son  liveth. 

*"  And  the  man  believed  the  word  that  Jesus  had  «Rom.  4.  20,  21; 

61  spoken  unto  him,  and  he  went  his  way.     And  as  lie      ^®^-  ^^-  ^^• 
was  now  going  down  his  servants  met  him,  and  told 

62  him,  saying,  Thy  son  liveth.  Then  inquired  he  of 
them  the  hour  when  he  began  to  amend.  And  they 
said  unto  him,  Yesterday  at  the  seventh  hour  the 


the  faith  of  a  man  who  never  yet  had 
become  Jesus'  disciple.  "  He  said, 
*  Come  down,'  as  if  Jesus  could  not  cure 
his  son  wliile  absent,  '  ere  my  cliild  die,' 
as  if  Jesus  could  not  raise  him  from  the 
dead !" 

50.  Jesus  answers  his  prayer  by  heal- 
ing the  son  in  a  very  unexpected  way. 
Jesus  saith  uuto  him,  Go  thy 
way,  thy  son  liveth.  "  Oh,  the 
meekness  and  mercy  of  this  Lamb  of 
God  !  When  we  would  have  looked  that 
he  should  have  punished  this  suitor  for 
not  believing,  he  condescends  to  him 
that  he  may  believe."  Imperfect  as 
his  faith  was,  his  prayer  was  answered, 
but  answered  in  a  way  that  would  most 
humble  him  and  most  glorify  Christ. 
Jesus  answered  this  man  of  rank  with 
the  calmness  of  a  superior  dignity  and 
authority.  There  was  no  obsequiousness 
and  no  flattery.  He  would  not  go  with 
the  nobleman,  nor  be  moved  from  his 
appointed  sphere  of  duty  by  any  sud- 
den influence  from  without.  He  would 
do  God's  work  in  God's  own  way.  He 
would  heal  the  sick  boy  without  even 
seeing  his  face.  Herod's  officer  received 
in  answer  to  his  prayer  a  great^er  bless- 
ing than  he  sought  —  an  exercise  of 
Christ's  power  which  not  only  deliv- 
ered his  son  from  his  malady  of  fever, 
but  delivered  his  own  heart  also  from 
its  malady  of  unbelief.  The  man 
believed,  .  .  .  went  his  way,  ap- 
parently so  fully  persuaded  of  Jesus' 
truth  and  power  that  he  did  not  stop  to 
ask  how  the  cure  should  be  wrought  or 
whether  it  should  be  instantaneous  or 
not. 

Here  it  may  be  fitting  to  add  a  few 
words  on  miracles  and  faith.  Jesus 
mourned  that  men  were  so  little  alive 
to  tlie  self-evidencing  power  of  his  cha- 
racter and  words  as  to  need  the  outward 
props  and  buttresses  which  miracles 
supplied.  "  There  are  two  different 
kinds  of  faith — that  which  you  put  in 
what  another  is  or  in  \^  hat  another  has 
said,  because  of  your  own  personal  know- 


ledge of  him,  and  your  perception  of  the 
intrinsic  truthfulness  of  his  sayings ;  and 
that  which  you  cherish  because  of  cer- 
tain external  voucliers  for  his  truthful- 
ness that  he  presents.  Jesus  invites  us 
to  put  both  these  kinds  of  faith  in  him, 
but  the  latter  and  the  lower,  in  order  to 
lead  on  to  the  former  and  the  higher, 
the  real,  abiding,  life-giving  faith  in 
him  as  the  Saviour  of  souls."  "  Mira- 
cles are  a  species  of  proof  inferior  to 
moral  evidence,  and  are  due  to  the  con- 
descension of  God,  who  affords  an  extra- 
ordinary prop,  and  one  we  have  no  right 
to  demand,  to  that  hesitating,  incom- 
plete fiiith  which  has  been  excited  by 
the  superior  appeals "  of  the  truth 
itself. 

51.  And  as  he  was  now  going 
down.  Cana  among  the  hills  waa 
upon  a  much  higher  level  than  Caper- 
naum on  the  seashore.  See  on  ver.  49. 
His  servants  met  him,  and  told 
him,  saying,  Thy  sou,  rather,  cMc?, 
liveth.  According  to  some  of  the  best 
critical  authority,  That  his  son  liveth. 
He  had  been  given  up  for  dead,  ver. 
47.  The  servants  came  to  give  their 
master  the  earliest  news  of  the  child's 
cure,  and  to  tell  him  that  there  was 
no  need  of  further  seeking  to  bring 
Jesus. 

52.  Then  inquired  he  of  them 
the  hour,  etc.  He  wanted  to  confirm 
his  own  faith  in  Jesus'  word  by  ascer- 
taining the  exact  facts  of  the  child's 
recovery.  It  is  evident  that  he  expect- 
ed to  hear  only  that  the  disease  had  turn- 
ed, and  that  his  son  was  out  of  danger. 
Yesterday  at  the  seventh  hour, 
probably  at  7  P.  M.,  the  reckoning  be- 
ing according  to  the  Roman  method. 
See  note  on  ver.  6,  and  Author's  Har- 
mony, §  181,  note.  The  fever  left 
him,  completely  forsook  him.  The 
father  received  far  more  than  his  high- 
est hopes  had  seemed  to  warrant.  The 
child  had  grown  worse  until  the  hour 
named,  but  then  had  suddenly  and 
completely  recovered. 


92 


JOHN  IV. 


A.  D.  27. 


53  fever  left  him.    So  the  father  knew  that  it  was  at  the 
same  hour  in  the  which  Jesus  said  unto  him,  Thy  son 

liveth:  "and  himself  believed,  and  his  whole  house.   "Acts  16.  15,  34; 

54  This  is  again  °  the  second  miracle  that  Jesus  did,  when   ,  J^-  2^'i_ii 
he  was  come  out  of  Judsea  into  Galilee. 

church  as  facing  martyrdom,  vera.  1-3 ; 
Matt.  10  :  23. 

2.  It  is  often  wise  to  go  from  one 
place  to  another,  in  order  to  do  the 
more  good.  Impatient  reformers  often 
defeat  their  own  ends,  vers.  1-3. 

3.  The  rejection  of  the  gospel  by 
some  often  proves  the  occasion  of  its 
reception  by  others,  vers.  1-3. 

4.  The  path  of  duty  is  often  the  path 
of  necessity.  Duty  itself  makes  a  way 
necessary,  ver.  4. 

5.  Weary  as  Jesus  was,  he  forgot  the 
wants  of  the  body  in  ministering  to  a 
needy  soul,  vers.  5,  6. 

6.  The  laboring  and  heavy-laden 
should  remember  that  Jesus  was  often 
wearied  in  providing  salvation.  He 
can  sympathize  and  give  relief,  ver.  6. 

7.  Like  Jesus,  we  may  be  wearied  in 
the  work,  but  not  of  the  work,  ver.  6. 

8.  Jesus  taught  not  only  patiently, 
but  revealed  to  the  woman  with  won- 
derful fulness  the  sublimest  truths  of 
his  kingdom,  vers.  6-26. 

9.  Imitate  the  tact  of  Jesus.  Get  a 
sinner  to  do  you  a  kindness,  and  you 
will  make  him  kindly  disposed  to  hear 
you,  ver.  7  ;  1  Cor.  9  :  22. 

10.  The  soul  is  of  infinite  worth.  To 
teach  even  the  lowest  was  the  occupa- 
tion of  the  Lord  of  angels,  vers.  9-26. 

11.  Do  not  despair  of  the  conversion 
even  of  one  the  most  prejudiced,  ver. 
9 ;  Isa.  32  :  20. 

12.  Let  us  magnify  with  our  lives 
and  lips  the  worth  and  sweetness  of 
God's  grace,  and  then  will  sinners  cry 
aloud.  Give  me  to  drink,  ver.  10 ;  Ps. 
51  :  12,  13. 

13.  The  first  need  of  a  sinner  is  to 
feel  his  sinfulness,  vers.  10-15;  Matt. 
9  :  13 ;  Luke  15  :  17,  18. 

14.  The  second  need  is  to  see  and 
feel  the  freeness  of  God's  love  and 
grace,  ver.  14. 

15.  The  wants  of  the  soul  find  their 
full  supply  only  in  Jesus,  vers.  13-15. 

16.  All  earthy  joys  are  unable  to 
satisfy  the  desire  of  an  immortal  nature, 
ver.  14. 

17.  "  The  Christian's  happiness  is 
unknown  to  the  world,  because  it  is 


53.  So  the  father  knew  that  it 
was  at  the  same  hour  in  the 
which.  Tlie  nobleman  had  reached 
Cana  late  on  the  same  day  that  he  start- 
ed from  Capernaum.  Immediately  seek- 
ing Jesus,  he  liad  found  him  at  seven 
o'clock  in  the  evening.  In  his  eager- 
ness to  reach  his  home  and  see  with  his 
own  eyes  the  answer  to  his  prayer,  he 
probably  started  back  again  at  once, 
but  was  obliged  to  spend  the  night  at 
some  place  on  the  way.  Next  day, 
when  more  than  half  his  journey  was 
completed,  he  met  tlie  servants,  who 
had  started  the  same  morning  to  bring 
him  the  glad  news  that  "yesterday  at 
the  seventh  hour  the  fever  had  left" 
the  child.  And  himself  believed, 
and  his  whole  house.  He  had  be- 
lieved before  in  Jesus'  power  to  work 
miracles,  but  from  this  time  he  was 
attached  to  Christ  as  one  of  his  true 
disciples.  Hitherto  he  had  regarded 
him  as  a  prophet,  now  he  accepted 
him  as  the  Messiah.  But  he  could  not 
keep  his  faith  and  gratitude  to  himself. 
He  told  his  son  and  his  family  of  him 
who  had  wrought  the  marvellous  cure. 
And  thus  Christ's  dealing  with  him  re- 
sulted in  a  treble  blessing — first,  the 
healing  of  his  son;  secondly,  his  own 
progress  from  an  historical  to  a  saving 
faith  ;  and  thirdly,  the  including  of  his 
whole  household  in  the  bond  of  a  com- 
mon discipleship  and  salvation. 

54.  This  is  again  the  second 
miracle,  equivalent  to,  This  second 
miracle,  etc.,  John  21  :  16.  It  was  the 
second  miracle  wrought  in  Galilee. 
During  his  first  return  to  Galilee  after 
his  baptism  Jesus  appears  to  have 
wrought  no  miracle  except  that  at 
Cana,  ch,  2  :  11.  It  was  also  the  sec- 
ond at  Cana;  that  is,  while  Jesus  was 
there,  the  miracle  itself  being  wrought 
in  Capernaum,  vers.  46,  52.  It  also 
marked  his  second  return  from  Judsea 
into  Galilee.  Judnea,  see  on  ch.  3 :  22. 
Galilee,  see  on  ch.  1  :  43. 

Practical  Remarks. 
1.  Withdrawal  from  danger  is  some- 
times as  much  due   to  Christ  and  the 


A.  D.  28. 


JOHN  V. 


93 


Jesus  goes  to  Jerusalem  to  the  passover ;  healing  of  the 
impotent  man  at  the  pool  of  Bethesda ;  the  Jews  seek  to 
kill  him. 

V.      AFTER  p  this  there  was  a  feast  of  the  Jews,  and 


p  ch.  2.   13;   LeT, 
23. 2 ;  Deut.  16.  L 


from  within  ;  it  is  to  all  but  its  posses- 
sor a  spring  shut  up,  a  fountain  sealed," 
ver.  14  ;  Song  Sol.  4  :  12. 

18.  Christ  always  answers  true  prayer, 
but  often  in  a  way  the  least  expected, 
vers.  15,  16;  2  Cor.  12  :  9. 

19.  Christ  is  the  great  Touchstone 
and  Revealer  of  human  hearts,  vers. 
16-19 ;  Luke  2  :  35. 

20.  Everywhere  we  may  find  God  and 
worship  him,  vers.  20-23 ;  Acts  7  :  48, 
49. 

21.  Since  God.  is  a  Spirit,  he  marks 
every  insincere  word  and  every  evil 
thought;  yet,  however  imperfect  the 
form  may  be,  he  loves  the  worship  of 
those  who  come  to  him  in  spirit  and  in 
truth,  ver.  24;  Isa,  57  :  15,  16. 

22.  Jesus  reveals  himself  to  the  sin- 
ner just  at  the  right  moment,  vers.  25, 
26. 

23.  The  zeal  of  Jesus  is  reproduced 
in  the  converted  soul,  vers.  28,  29 ;  1 
Pet.  4  :  10. 

24.  The  professed  followers  often 
wonder  at  the  ways  and  means  of 
Christ's  working,  ver.  27. 

25.  The  new-born  soul  feels  the  im- 
pulse to  make  the  glad  tidings  known 
to  others,  vers.  28,  29;  ch.  1  :  41. 

26.  Supreme  joy  consists  in  doing  the 
will  of  God  and  finishing  his  work,  vers. 
31-34;  Ps.  40:8;  Col.  1  :  9-11. 

27.  It  is  always  harvest-time  while 
there  is  a  single  unsaved  soul  within 
sound  of  the  gospel,  ver.  35. 

28.  Reaping  for  the  Saviour  is  better 
than  earthly  harvesting,  for  the  fruits 
are  immortal  and  the  wages  eternal 
joy,  ver.  36. 

29.  Even  if  we  are  permitted  only  to 
scatter  seed,  often  in  tears,  we  may  be 
assured  that  no  seed  shall  be  lost,  vers. 
36-38. 

30.  The  testimony  of  new-born  souls 
is  often  most  effective,  vers.  39,  40. 

31.  The  conversion  of  one  soul  is 
generally  followed  by  the  conversion  of 
others,  vers.  41,  42. 

32.  Christ  is  no  respecter  of  persons, 
having  no  sympathy  with  the  prejudices 
of  race  and  nation,  ver,  40 ;  eh.  8  :  48- 
58, 


33.  "  The  great  days  of  grace  in  which 
the  Lord  visits  us  are  numbered,  and 
swiftly  pass  away,"  ver.  43. 

34.  The  preacher  is  not  to  gauge  duty 
or  work  by  either  honor  or  reproach, 
vers.  43-45. 

35.  Sickness  teaches  us  our  weakness 
and  dependence,  ver.  47. 

36.  Afflictions  should  lead  us  to 
Christ,  vers.  46,  47. 

37.  Jesus  loves  to  hear  the  prayers  ol 
a  parent  for  a  child,  vers.  46,  47 ;  Luke 
18  :  15-17. 

38.  Jesus  often  tests  the  faith  of  those 
who  seek  him  for  their  good,  ver.  48. 

39.  Jesus  answers  petitions  that  are 
verv  defective,  vers.  49,  50  ;  2  Cor.  12  : 
7-lb. 

40.  Sickness  and  death  come  to  the 
young  as  well  as  to  the  old,  vers.  47-49. 

41.  Jesus  can  save  us  by  his  word  as 
easily  as  by  his  presence,  ver.  50. 

42.  Jesus  often  so  answers  our  prayers 
as  to  increase  our  faith.  "The  little 
spark  of  faith  in  the  breast  of  the 
nobleman  is  lit  by  Jesus  into  a  clear 
and  enduring  flame  for  the  light  and 
comfort  of  himself  and  his  house," 
ver.  50. 

43.  Jesus  will  not "  break  the  bruised 
reed,  nor  quench  the  smoking  flax,"  but 
when  he  has  performed  his  wonders  of 
providence  and  grace  he  looks  for  their 
results  in  confirmed  love  to  him  and 
active  labor  in  his  service,  vers.  50-53. 

44.  When  Jesus  answers  our  prayers, 
it  is  well  to  examine  how  and  when  he 
did  it,  vers.  51-53. 

45.  All  of  Christ's  words  and  works, 
all  his  grace  and  providence,  will  bear 
the  most  careful  scrutiny,  vers.  51-53. 

46.  A  careful  examination  of  Christ's 
dealings  with  us  will  result  in  our  in- 
creased faith  and  love,  ver.  53. 

47.  Jesus  gives  exhibitions  of  his 
power,  grace,  and  mercy  just  at  the 
right  time  and  place,  ver.  54. 

CHAPTER  V. 

This  chapter  is  composed  of  the  rec- 
ord of  an  incident  and  the  discourse 
which  it  occasioned.    John  opens  the 


94 


JOHN  V. 


A.  D.  28. 


2  Jesus  went  up  to  Jerusalem.     Now  there  is  at  Jeru- 
salem, *»by  the  sheep  market,  a  pool,  which  is  called   <iNcli.3.  i;  12.39. 
in  the  Hebrew  tongue  Bethesda,  having  live  porches. 


chapter  by  narrating  that  Jesus  went 
up  to  a  feast  at  Jerusalem,  ver.  1.  Here 
occurrttd  the  third  miracle  that  John 
records,  the  healing  of"  the  impotent 
man  at  the  pool  on  the  Sabbath,  vers. 
2-9.  Atthis  violation  of  their  traditional 
punctiliousness  in  observing  the  Sab- 
bath the  Jews  remonstrate  with  the 
man  healed  (10-12),  but  afterward  turn 
their  indignation  against  Jesus,  13-16. 
Jesus  responds  by  claiming  to  be  a  co- 
worker* with  the  Father  (17-19),  by 
appealing  also  to  works  still  greater 
(20-29),  and  to  the  witness  of  the  Father, 
of  John  the  Baptist,  and  of  the  Scrip- 
tures, 30-39.  Yet  he  affirms  that  the 
Jews  will  still  refuse  him,  and  shows 
why  (40-44) ;  and  he  concludes  by  warn- 
ing them  that  they  will  be  unanswer- 
ably accused  even  by  their  own  stand- 
ard, the  writings  of  Moses. 

1-15.  Jesus  at  the  Passover. 
Heals  the  Impotent  Man  on  the 
Sabbath.    Related  only  by  John. 

1.  After  this,  these  things,  the  oc- 
currences in  Galilee  related  in  ch.  4  : 
43-54.  A  period  of  about  four  months 
had  elapsed,  during  which  many  events 
had  occurred.  Compare  Author's  Har- 
mony, ^^  34-50.  There  was  a  feast 
of  the  Jews.  There  has  been  much 
controversy  as  to  the  feast  meant  here, 
for  on  it  depends  to  a  considerable  de- 
gree the  question  of  the  length  of  our 
Lord's  ministry.  If  this  is  the  passover, 
then  there  are  four  passovers  mentioned 
by  John  during  Christ's  ministry,  and 
it  must  have  lasted  three  years  ;  other- 
wise there  may  have  been  only  two 
years.  The  chief  objection  to  the  the- 
ory that  a  passover  is  meant  here  has 
been  the  omission  of  the  article  in  the 
Greek  text.  The  principal  feast  of  the 
Jews  would  scarcely  be  called  a  feast, 
though  perhaps  under  certain  circum- 
istances  it  might  possibly  be  so  styled. 
But  almost  equally  decisive  objection  to 
the  alternative  adopted  generally  by  re- 
cent scholars,  that  it  is  the  feast  of 
Purim,  is,  that  that  feast  was  not  cele- 
brated at  Jerusalem,  but  by  the  Jews 
in  their  own  homes.  The  Sinaitic  manu- 
script, and  many  other  ancient  author- 
ities, read  the  feaM  of  the  Jews,  which 
ineant  almost  certainly  the  passover. 


If  this  is  not  the  original  reading  here, 
it  tends  to  show  what  was  an  early 
traditional  view.  The  plucking  of  the 
ears  of  grain  alK)ut  this  time  (Luke  6  : 
1)  rather  marks  this  feast  as  a  passover. 
Jesus  goes  up,  according  to  his  custom, 
both  Ibr  the  observance  of  a  national 
custom  and  to  avail  himself  of  the  great 
concourse  of  people  gathered  to  the 
feast  for  the  preaching  of  the  kingdom. 
This  was  the  passover  of  A.  D.  28,  and 
commenced  March  29th.  See  Author's 
Harmonu,  \  46,  note. 

2.  NoAV  there  is,  or,  And  there  is, 
from  which  some  would  infer  that  Jeru- 
salem was  standing  when  John  wrote 
this  Gospel.  But  not  necessarily,  for 
this  pool  remained  after  the  destruction 
of  the  city,  and  was  pointed  out  in  the 
time  of  Tertullian  and  of  Eusebius.  Be- 
sides, John  may  use  the  present  tense, 
as  tlie  scene  was  then  vividly  before  his 
mind.  Instead  of  market  here  it  should 
probably  read  gate.  This  gate  was  near 
the  temple,  on  the  north-east  side  of 
the  city  (Neh.  3  :  1  fF.),  and  derived 
its  name  from  the  sale  of  sheep  there 
for  purposes  of  sacrifice.  Bethesda. 
This  pool  or  reservoir  of  watt^r  had  a 
house  built  over  it,  probably  for  the 
accommodation  of  the  sick  who  wished 
to  avail  themselves  of  the  supposed 
healing  properties  of  the  water.  About 
the  name  of  the  pool  there  is  some 
doubt.  Some  read  Bethsaida,  which 
means  house  of  fishing,  instead  of  Beth- 
esda, house  of  mercy.  The  latter  is  to  be 
preferred ;  so  called  from  the  supposed 
curative  properties  of  the  water.  The 
explanatory  clause,  in  the  Hebrew 
tongue,  and  in  ver.  1  the  designation 
of  the  feast  as  the  feast  of  the  Jews,  are 
among  the  indications  that  this  Gospel 
was  written  for  Gentile  readers.  By 
Hebrew  is  meant  the  Aramaic,  the  lan- 
guage spoken  by  the  Jews  at  the  time 
of  our  Lord.  Having  five  porches, 
porticos  where  the  sick  could  be  shel- 
tered from  the  wind  and  rain.  The 
pool  to  which  the  name  of  Bethesda  is 
usually  given  is  just  within  the  walls, 
on  the  eastern  side,  near  St.  Stephen's 
Gate.  It  is  360  feet  long,  130  feet 
wide,  and  75  feet  deep.  Compare  Dr. 
HacketTj   Illustrations  of  Scripture^ 


A.  D.  28. 


JOHN  V. 


95 


«  Prov.  8. 34 ;  Lam. 
3.26. 


In  these  lay  a  great  multitude  of  '  impotent  folk,  of    '  isa.  i.  6;  ct.  6, 

blind,  halt,  withered,  ^  waiting  for  the  moving  of  the 

water.     For  an  angel  went  down  at  a  certain  season 

into  the  pool,  and  troubled  the  water ;  whosoever  then 

'first  after  the  troubling  of  the  water  stepped  in  "was 

made  whole  of  whatsoever  disease  he  had. 


»  Eccles.  9.  10. 
"Zech.    13.    1; 
John  1.  7. 


p.  291.  But  in  1S8S  there  was  discovered  I  twin  pool  by  its  side,  and  the  remains 
under  the  French  church  of  St.  Anne,  of  the  five  porches  still  visible  (Quar- 
on  the  right  of  St.  Stephen's  gate,  a  terly  Statement  of  the  Palestine  Ex- 
tank  in  the  rock,  and  more  recently  a  |  ploration). 


POOL   OF   BETHESDA. 


3,  4.  A  great  multitude.  Great 
should  be  omitted  from  this  statement, 
according  to  the  best  text.  Impotent 
folk,  infirm  people.  Halt,  the  lame 
or  crippled.  The  withered  were  those 
whose  muscles  had  dwindled  and  who 
were  more  or  less  paralyzed.  The  last 
part  of  this  verse,  beginning  with  the 
word  Avaiting,  and  all  of  ver.  4,  are 
llso   rejectfd    by  the   best  authorities. 


They  are  not  on.ly  wanting  in  the  best 
manuscripts,  but  there  are  strong  inter- 
nal evidences  of  the  spuriousness  of  the 
passage.  In  the  first  place,  there  is  a 
number  of  words  in  it  which  are  rare  in 
New  Testament  Greek.  And,  more  im- 
portant still,  the  statement  seems  apoc- 
ryphal. It  was  probably  a  marginal 
addition  to  some  very  ancient  man- 
uscript, giving  a  popula*  or  traditional] 


96 


JOHN  V. 


A.  D.  28 


5  And  a  certain  man  was  there,  which  had  an  infirm- 

6  ity  thirty  and  eight  years.  When  Jesus  saw  him  lie, 
*  and  knew  that  he  had  been  now  a  long  time  in  that 
case,  he  saith  unto  him,  ^  Wilt  thou  be  made  whole? 

7  The  impotent  man  answered  him,  Sir,  I  have  no  man. 


«  Heb.  4.  13,  15. 
J  Isa.  65.  1 ;  Luke 
18.  41. 


explanation  of  the  assemblage  of  the  sick  \ 
mentioned  in  ver.  3,  and  of  the  troubling 
of  the  waters  in  ver.  7.  It  is  also  prob- 
able, from  ver.  7,  that  this  pool  derived 
its  healing  virtne  from  a  gaseous  spring 
that  discharged  its  waters  at  intervals 
within  it.  At  Kissingen,  iu  Germany, 
a  spring  of  this  sort  about  the  same 
time  every  day,  after  a  rushing  sound, 
commences  to  bubble,  and  is  most  effi- 
cacious at  the  very  time  when  the  gas 
is  making  its  escape.  Eusebius  says 
that  a  pool  named  Bethesdawas  point- 
ed out  in  his  day  whose  waters  would 
become  red  at  times,  which  would  in- 
dicate mineral  properties.  "  Mineral 
springs  are  abundant  in  Western  Asia, 
and  most  of  them  formerly  haa  protect- 
ing structures  built  over  them,  some  of 
whose  remains  are  yet  standing.  .  .  . 
Ebbing  a-nd  flowing  are  not  at  all  un- 
common. .  .  .  Near  Beirut  is  a  foun- 
tain of  this  kind,  gushing  forth  from 
the  foot  of  Lebanon  in  so  copious  a  flow 
that  its  waters  are  utilized  as  a  mill- 
stream  to  supply  flour  for  the  city,  yet 
it  is  periodically  dry  for  hours  at  a 
time."— Dr.  H.  J.  Van  Lennep,  Bible 
Lands,  p.  46.     See  further  on  ver.  7. 

5.  A  certain  man  was  there,  etc. 
The  statement  of  the  time  that  this  man 
had  been  subject  to  disease  is  character- 
istic of  John's  method  in  the  selection 
and  recital  of  Christ's  miracles.  He 
gives  only  a  few,  but  they  are  striking 
and  exceptionally  wonderful.  And  John 
recounts  them  in  such  a  way  as  to  bring 
out  their  exceptional  traits.  He  tells 
us  the  great  quantity  of  water  that  the 
Lord  changed  into  wine.  This  man 
whom  Christ  cured  had  been  sick 
or  in  his  infirmity  thirty-eight  years; 
and  Lazarus  was  raised  from  the 
dead,  not,  as  in  the  cases  recorded  in 
the  other  Gospels,  before  burial,  but 
after  he  had  bem  in  the  ground  three 
days.  His  disci^^e  was  probably  the 
result  of  the  sins  of  his  youth,  ver.  14. 
He  wa.s  now  an  old  man,  just  able  to 
crawl  from  one  place  to  another.  He 
had  come  to  this  pool  as  the  last  hope 
of    bettering   his    case,    but,   pool   and 


friendless,  his  waiting  only  seemed  to 
aggravate  his  misery,  for  while  others 
were  benefited,  he  had  no  strength  to 
seize  the  blessing  at  the  moment  when 
it  was  within  his  reach. 

6.  The  knowledge  which  Jesus  pos- 
sessed of  the  man's  long  sickness  may 
have   been   supernatural,  and  the  lan- 
guage, the  words.  When  Jesus  saw 
him  lie,  and  knew,  with  his  percep- 
tion of  the  whole  case,  that  he  had 
been  «   .   .    a   long  time   in   that 
case,  quite  naturally  suggests  it.  John 
also  loves  to  present  Jesus  in  his  higher 
powers,  manifesting  his  divine  nature, 
ch.  1  :  47,  48;  2  :  11,  25.     Yet  there  is 
no  positive  evidence  from  the  language 
that  he  did  not  obtain  it  in  the  v.>rdinary 
way,  by  inquiry.     The  peculiar  chai'ac- 
ter  of  the  man's  case  excited  Christ's 
sympathy.     We  may  well  suppose  that 
Jesus  saw  not  only  the  whole  past  his- 
tory of  the  man,  but  the  fact  also  that 
there  was  in  his  mind  some  sense  of  the 
connection  between  the  outward  malady 
and  the  sin  which  had  caused  it.     This 
feeling,  that  he  was  justly  deserted  by 
God    as   well   as    by   man,   may   have 
shown  itself  in  the  hopeless  dejection  of 
his  countenance.     It  was  this  that  at- 
tracted  the   compassion  of  Jesus.     He 
singled   out  this  man  from  the  multi- 
tude of  sick  beneath  the  porches,  be- 
cause he  saw  that  in  this  one  case   a 
i  true  conviction  of  sin  would  enable  him 
1  to  link  a  spiritual  blessing  upon  the  act 
j  of  physical  cure.  Wilt  thou,  dost  thou 
desire  to,  be  made  whole  ?  The  ques- 
I  tion  was  designed  to  draw  his  attention 
,  and  prepare  the  way  for  his  cure.     It 
I  was  the  magic  of  a  kind  word  to  a  heart 
all  unused  to  such.     It  was  an  assurance 
that  some  one  pitied  him  and  cared  for 
him.     It  awakened  the  hope  of  healing 
that  was  wellnigh  extinguished.  "Jesus 
pre])ared  him  to  believe  in  his  might  by 
leading  him  to  believe  in  his  love." 

7.  The  man's  complaint,  that  another 
gets  precedence  of  him  whenever  the 
water  is  troubled,  is  not  explained  if 
we  leave  out  the  explanation  of  vers. 
3  and  4.    It  was  this  which  probably 


A.  D.  28. 


JOHN   V. 


97 


when  the  water  is  troubled,  to  put  me  into  the  pool ; 
but  while  I  am  coming,  another  steppeth  down  before 

8  me.     *  Jesus  saith  unto  him,  ^Rise,  take  up  thy  bed, 

9  and   walk.     And   immediately   the   man   was   made 
whole,  and  took  up  his  bed  and  walked. 


»  Ps.  72. 12 ;  Mark 

1.41. 
»  Matt.  9.  6 ;  Mark 

2.  11. 


caused  an  explanation  in  the  margin, 
which  afterward  found  its  way  into  the 
text.  See  on  vers.  3,  4.  Sir,  I'^have  no 
man,  etc.  Alone,  friendless,  helpless, 
yet  not  beneath  Christ's  notice.  When 
the  Avater  is  troubled.  Intermittent 
springs  of  medicinal  character  are  not 
uncommon,  though  such  a  one  as  this 
seems  to  have  been  is  quite  unknown. 
Dr.  Brown  regards  the  troubling  of  the 
water,  and  the  efficacy  thus  imparted  to 
it,  as  miraculous,  and  says :  "  Who  ever 
heard  of  any  water  curing  all,  even  the 
most  diverse,  diseases — blind,  halt,  with- 
ered— alike  ?  Above  ail,  who  ever  heard 
of  such  a  thing  being  done  '  only  at  a 
certain  season,'  and,  most  singularly  of 
all,  doing  it  only  to  the  *  first  person 
that  stepped  in  after  the  moving  of  the 
waters'  ?"  To  put  me  into,  etc.  The 
virtue  of  the  water  disappeared  so  fast, 
or  was  so  soon  exhausted  by  the  first 
comer;  literally,  that  he  uriay  cast  me 
in,  thus  picturing  the  extreme  haste 
and  rajjidity  with  which  the  favorable 
opportunity  was  seized.  There  was  a 
rush  and  scramble  for  the  one  chance, 
such  as  we  have  seen  for  choice  seats  in 
a  car  or  a  hall,  or  for  the  first  deal  at  a 
strawberry  festival.  At  the  pool  were 
many  seekers  for  a  single  chance.  In 
the  gospel  are  places  and  healing  for 
all.  No  jostling,  no  thrusting  aside 
and  down.  This  poor  man  was  able  to 
move,  but  only  slowly,  and  so,  however 
often  he  started,  he  failed.  Hope  flick- 
ered up  again  and  again,  only  to  flicker 
down.  Yet  against  hope  he  hoped  on, 
watching,  waiting.  His  case  was  pit- 
iable indeed— a  strong  appeal  to  the 
Lord's  mercy. 

8.  Jesus  saith  unto  him.  His 
first  word  was  a  question  ;  his  second 
a  command.  The  man  had  hoped 
that  one  would  come  and  put  him  in 
the  pool,  but  something  better  is  in 
store  for  him.  And  now  the  tender 
sympathy  of  Jesus,  his  serene  con- 
sciousness of  power,  the  inspiring  and 
cheering  look  he  bent  upon  the  suf- 
ferer, seem  to  have  drawn  forth  abso- 
lute confidence,  and  to  have  prepared 
the    impotent  man   for  instant  obedi- 

9 


ence.  Rise,  take  up  thy  bed,  and 
walk.  "I  observed  in  a  house  at 
Kamoth-Gilead  the  recesses  on  the 
elevation  or  platform  for  spreading 
the  '  bed '  (a  thin  quilting)  so  often 
spoken  of  in  Scripture,  and  saw  just 
how  it  could  be  *  taken  up '  and  carried 
away,  Mark  2  :  9." — Db.  Fisn,  Bible 
Lands  Illustrated,  p.  313.  It  is  cus- 
tomary in  the  East  to  roll  them  up. 
Mark  the  authority  with  which  Jesus 
speaks,  not  merely  to  a  man,  but  to 
disease,  for  the  disease  must  flee  the 
man  before  the  man  can  rise  and  walk. 
This  authority  often  struck  men  with 
astonishment.  There  was  child-like 
simplicity,  utter  freedom  from  parade 
and  ostentation,  yet  the  sublime  con- 
sciousness of  divine  power  expressed 
in  word,  in  tone,  in  bearing.  These 
words  have  been  called  "three  thun- 
der-strokes of  healing  might,"  yet 
there  was  little  of  the  thunder.  There 
was  the  sudden  outgo  of  restoring 
might,  but  quiet  as  the  word  of  love 
spoken  from  friend  to  friend.  The 
word  translated  bed  here  means  orig- 
inally a  poor  man's  bed,  then  any 
small  bed  or  couch,  a  light  mattress  or 
blanket.  Here  it  seems  to  be  used  for 
the  simple  litter  or  stretcher  such  as  a 
sick  man  would  be  carried  round  the 
streets  in. 

9.  Andimmediatelytheman  was 
made  w^hole.  The  imraediateness  of 
the  cure  is  almost  always  stated  in  the 
Gospels  as  the  sign  of  its  miraculousness. 
A  gradual  cure  leaves  room  for  the  oper- 
ation of  natural  laws.  In  this  case,  how- . 
ever,  the  disease  was  probably  incurable, 
so  that  the  instantaneousness  of  the  heal- 
ing process  only  adds  to  the  miracle,  but 
does  not  make  it.  The  three  classes  of  dis- 
ease afflicting  those  gathered  at  the  pool 
were  blindness,  lameness,  and  withered 
limbs;  and,  though  it  is  not  expressly 
mentioned,  this  ease  probably  belonged 
to  the  second  class.  Took  up  his  bed 
and  walked.  The  man  did  not  object 
that  he  could  not  rise  and  walk.  He  obey- 
ed, and  in  so  doing  found  his  strength. 
In  this  he  is  our  pattern  and  our  encour- 
agement.   If  we  heartily  set  ourselves 


98 


JOHN   V. 


A.  D.  2a 


10  And  •'on  the  same  day  was  the  sabbath.  The 
Jews  therefore  said  unto  him  that  was  cured,  It  is  the 
sabbath  day ;  "  it  is  not  lawful  for  thee  to  carry  thy 

11  bed.  He  answered  them,  ^  He  that  made  me  whole, 
the  same  said  unto  me.  Take  up  thy  bed  and  walk. 

12  Then  asked  they  him,  "What  man  is  that  which  said 

4  Mark  2.  9-11.  •  Matt.  21.  23 ;  Rom.  10.  2. 


»>ch.  7.  23;  9.  14 
Matt.  12.  10-13. 

e  Ex.  20.  10 ;  Neh. 
13.  19;  Jer.  17. 
21,  etc.;  Matt 
12.  2;  Mark  2. 
24;  3.  4;  Luke 
6,2;  13.  14. 


to  do  the  Lord's  bidding,  there  will  be 
neither  time  nor  need  to  parley  about 
our  power  to  do  what  is  bidden.  On 
the  same  day  was  the  sabbath, 
the  seventh  day  of  the  week,  the  Jew- 
i.'-h  Sabbath.  This  introduces  a  new 
paragraph,  and  on  this  fact  turns  the 
controversy  that  follows.  There  is 
littl*^  doubt  that  Jesus  deliberately 
ca^ae  the  Sabbath  day  for  the  per- 
formance of  this  miracle,  in  order  to 
furnish  occasion  to  clear  away  false 
views  bf  that  day,  and  show  what  was 
its  true  design  and  the  proper  princi- 
ple of  its  observance.  Christ  is  often 
represented  (or  mw-represented)  as 
though  he  fell  in  with  all  the  views 
and  practices  of  the  times,  right  or 
wrong,  true  or  false.  So  far  is  this 
from  true  that  we  see  him  deliber- 
ately planning  to  force  an  issue  be- 
tween himself  and  the  false  teachers 
in  this  and  many  another  matter.  In 
fact,  how  else  did  it  come  to  pass  that 
he  was  in  hatred  hunted  to  the  death  ? 
The  allegation  is  a  slander.  He  came 
to  "  bear  witness  to  the  truth "  and 
against  the  false. 

10.  John  uses  the  word  Jews  gener- 
ally to  describe,  not  the  whole  people, 
but  the  ruling  class,  which  was  spe- 
cially hostile  to  Christ.  The  act  which 
they  condemned  was  in  their  view  a 
violation,  not  only  of  the  general  law 
in  regard  to  the  Sabbath,  but  also  of 
the  special  law  against  carrying  bur- 
dens through  the  streets  on  that  day. 
Compare  Jer.  17  :  21,  22;  Neh.  13  : 
15-19.  But  evidently,  as  Christ  shows 
in  other  places,  such  acts  as  this  were 
no  violation  of  the  spirit  of  the  law. 
Therefore,  since  it  was  the  Sabbath, 
said  unto  him  that  was  cured. 
Probably  they  knew  that  Jesus  had 
cured  him,  for  they  ever  were  on  the 
watch  to  catch  him  ;  but  they  speak  to 
the  man,  as  he  is  the  actual  transgres- 
sor, and  hope  through  him  to  strike  the 
Lord.  It  is  the  sabbath,  etc.  "Al- 
H'ady  the  Pharisaical  Jews,  starting  from 


passages  such  as  Ex.  23  :  12 ;  31 :  13-17 ; 
35  :  2,  3 ;  Num.  15  :  32-36;  Neh.  13  :  15- 
22,  had  laid  down  such  a  multitude  of 
prohibitions,  and  drawn  so  infinite  a 
number  of  hair-splitting  distinctions, 
that  a  plain  and  unlearned  man  could 
hardly  come  to  know  what  was  forbid- 
den and  what  was  permitted."  Jesus 
taught  that  the  Sabbath  was  made  for 
man,  and  not  man  for  the  Sabbath ; 
that  on  this  principle  was  to  be  inter- 
preted the  law  of  the  Sabbath,  as  of 
every  other  institution;  and  that  to 
stand  for  the  mere  letter  of  the  law, 
regardless  of  the  design  of  that  letter, 
and  especially  to  proceed  to  add  re- 
strictions not  involved  in  the  original 
law  and  not  added  in  the  spirit  of  the 
law,  was  heresy  and  abomination.  Un- 
questionably, this  is  the  principle  on 
which  we  are  to  interpret  the  law  in 
respect  to  every  divine  institution  for 
man ;  but  one  must  take  care  not  to  sub- 
vert an  institution  on  the  plea  of  such 
interpretation.  This  has  been  done  by 
some  in  respect  to  the  ordinances  of 
the  gospel. 

11.  He  that  made  me  whole,  ete. 
The  man's  answer  shows  the  impression 
that  his  cure  had  made  on  him,  foi 
Christ's  command  was  so  contrary  to 
the  prevalent  ideas  of  the  Sabbath  that 
in  ordinary  circumstances  it  would  prob- 
ably not  have  been  obeyed.  Almost 
any  one  would  have  feared  to  expose 
himself  to  the  wrath  of  the  rulers  by 
a  violati(m  of  their  known  construction 
of  a  law  so  strict  as  that  of  the  Sabbath, 
the  violation  of  which  was  punishable 
with  death.  But,  as  the  healed  maa 
viewed  it,  one  who  could  perform  such 
a  miracle  was  a  prophet,  and  would  not 
command  anything  wrong.  This  was 
correct  reasoning,  for  God's  word  can- 
not be  against  itself.  Perhaps  also  he 
may  have  thought  that  he  who  could 
control  the  laws  of  Nature  could  sus- 
pend the  letter  of  an  outward  religious 
ordinance. 

12.  The  form  of  their  question,  >Vha( 


v.  D.  28. 


JOHN  V. 


99 


13 


14 


15 


16 


17 


unto  thee,  Take  up  thy  bed  and  walk  ?  And  he  that 
was  healed  wist  not  who  it  was ;  for  Jesus  had  con- 
veyed himself  away,  a  multitude  being  in  that  place. 

Afterward  Jesus  findeth  him  '  in  the  temple,  and 
said  unto  him,  Behold,  thou  art  made  whole;  «sin  no 
more,  lest  a  worse  thing  come  unto  thee.  The  man 
departed,  ^  and  told  the  Jews  that  it  was  Jesus  which 
had  made  him  whole.  And  therefore  did  the  Jews 
persecute  Jesus,  and  sought  to  slay  him,  because  he 
had  done  these  things  on  the  sabbath  day. 

But  Jesus   answered  them,  'My  Father   worketk   •ch,9. 14;  14.  lo. 


f  Ps.  66. 13-15 ;  116. 

12-19. 
I  cb.  8.  11 ;    Ezra 

9.  14 ;  1  Pet.  4.  3. 
k  Matt.  10.  32,  33. 


man  is  that,  is  contemptuous.  The 
miracle  is  nothing  to  them.  The  petty 
violation  of  the  letter  of  a  command 
was  everything. 

13.  wist  not,  knew  not.  Jesus 
had  conveyed  himself  away,  rath- 
er, Jesus  avoided  him,  there  being  a 
crowd  in  the  place.  There  were  several 
reasons  why  Jesus  avoided  notoriety 
in  connection  with  his  miracles.  First, 
he  was  exposed  to  constant  danger  from 
the  prevalent  misconception  of  the  Mes- 
sianic office,  which  led  the  people, 
whenever  his  miracles  had  created  an 
unusual  impression,  to  try  to  force  on 
him  the  kingly  office.  Second,  this  in- 
terfered with  his  spiritual  work.  And 
third,  it  exposed  him  to  the  jealousy  of 
the  rulers.  Fourth,  in  this  case  he 
purposely  avoided  him,  that  the  right 
time  might  come  for  the  disclosure. 
Jesus  appears  to  have  withdrawn  at  the 
moment  the  impotent  man  had  stooped 
to  take  up  his  bed  and  the  crowd  had 
rushed  to  see  the  wonder  which  had 
been  wrought.  It  was  at  a  time,  the 
passover,  when  every  resort  within  and 
without  the  city  was  crowded.  The 
same  crowd  that  gave  publicity  to  the 
miracle  would  permit  Jesus  easily  to 
glide  away  unnoticed. 

14.  In  the  temple,  where  Jesus  was 
wont  to  resort,  and  where  the  healed 
man  probably  went  with  pious  spirit, 
according  to  the  law,  gratefully  to  make 
the  appointed  offering.  Sin  no  more, 
etc.  It  is  implied  in  what  Jesus  says  to 
the  man  that  his  disease  was  the  result 
of  his  sin ;  not  only  in  the  general  way 
in  which  all  human  affliction  is  to  be 
traced  to  sin,  but  as  the  direct  result  of 
ii  particular  sin.  Lest  a  worse  thing 
come  unto  thee,  befall  thee.  The 
worse  thing  against  which  Jesus  warns 
Uim  is  probably  final  retribution.    He 


would  add  to  the  cure  of  the  body  the 
permanent  cure  of  the  soul. 

15.  Told  the  Jews  that  it  was 
Jesus.  He  thus  justifies  himself  and 
makes  known  his  benefactor.  There 
has  been  much  questioning  about  the 
motive  which  led  the  man  to  tell  the 
Jews  that  it  was  Jesus  who  had  made 
him  whole.  It  is  certainly  unneces- 
sary, and  seems  unnatural,  to  suppose 
that  he  was  wicked  enough  to  do  it 
from  ingratitude  and  malice  to  his  bene- 
factor. Neither  does  the  charge  of 
stupidity  seem  well  grouuded  ;  but  it 
simply  completes  his  answer  to  their 
question  in  regard  to  his  supposed  vio- 
lation of  the  law.  And  if  we  suppose 
that  the  man  recognized  Jesus  as  one 
who  had  performed  many  miracles, 
that  would  strengthen  his  reply  giveu 
in  ver.  11.  In  his  grateful  and  honest 
simplicity  he  also  probably  hoped  to  in- 
fluence the  Jews  in  Jesus'  favor  by  this 
demonstration  of  his  power  and  goodness. 

16-30.  Jesus  vindicates  Himself, 

IN  REGAR  D  TO  THE  CURE  ON  THE  SaB- 
BATH. 

16.  The  verbs  used  in  this  verse  are 
in  the  imperfect  tense,  denoting  con- 
tinued and  customary  action.  They 
not  only  persecuted  him  in  this  par- 
ticular instance^  but  they  were  persecut- 
ing him.  This  was  their  continued  at- 
titude toward  Jesus,  and  their  reason 
for  it  was  that  he  was  in  the  habit  of 
doing  such  things  on  the  Sabbath.  The 
plural,  these  things — not  merely  this 
one  cure,  but  others  like  it — shows  the 
same  thing.  The  words,  and  sought 
to  slay  him,  do  not  belong  here,  ac- 
cording to  the  most  approved  text. 
They  have  been  interpolated,  probably 
from  ver.  18. 

17.  My  Father  worketh,  etc.,  or 
My  Father  is  working  until  now,  aitd  I 


100 


JOHN   V. 


A.  D.  2a 


18  hitherto,  and  I  work.  Therefore  the  Jews  *  sought 
the  more  to  kill  him,  'because  he  not  only  had 
™  broken  the  sabbath,  but  said  also  that  God  was  his 
Father,  "  making  himself  equal  with  God. 

19  Then  answered  Jesus  and  said  unto  them.  Verily, 
verily,  I  say  unto  you,  *  The  Son  can  do  nothing  of 
himself,  but  what  he  seeth  the  Father  do  ;  p  for  what 
things  soever  he  doeth,  these  also  doeth  the  Son  like- 

comp.  ch.  10.  18  with  Acts  2.  24;  Gen.  1.  1,  26  with  ch.  1.  1-3;  Ps.  50.  6 
with  2  Cor.  5.  10;  Prov.  2.  6  with  Luke  21,  15;  Isa.  44.  24  with  Col.  1.  16; 
Jer.  17.  10  with  Rev.  2.  23. 


kch.  7.  19,  20,  25; 

10.  .39. 
>  Ps.  35.  11. 
"ch.     7.     22,    23; 

Matt.  12.  5. 
■  ch.  8.  54 :  10.  30, 

33;  14.  9;   Phil. 

2.  6. 
•  ver.  30 ;  ch.  8.  28 ; 

9.4;  12.  49;  14. 10. 
P  vers.   21,  25,  26; 


am  working.  Compare  Matt.  12  :  3-8. 
In  this  reply  to  the  Jews,  Jesus  takes 
the  highest  ground  contained  in  any  of 
his  answers  to  the  charge  of  Sabbath- 
breaking.  He  generally  defends  him- 
self on  the  ground  that  such  acts  are  no 
violation  of  the  spirit  of  the  law.  But 
in  this  he  asserts  his  superiority  to  the 
law,  which  he  shares  with  the  Father. 
The  argument  is  as  follows :  Whatsoever 
the  Father  does,  I  do.  God  the  Father 
is  ceaselessly  at  work  on  Sabbaths  as 
well  as  week-days,  and  has  been  from 
the  first  day  until  now.  Though  he 
rested  on  the  seventh  day  from  his  work 
of  creation,  he  never  rests  from  his 
work  of  upholding,  governing,  and 
ble.'jsing  the  universe  he  has  made. 
Jesus  put  himself  side  by  side  with 
God,  and  justified  his  healing  on  the 
Sabbath  on  the  ground  that  his  own 
activity,  like  that  of  the  Father,  was 
holy  and  unceasing. 

18.  Therefore,  etc.,  For  this,  there- 
fore, the  Jews  sought  the  more  to 
kill  him  ;  not  only  desired  and  formed 
the  purpose  to  kill  him,  but  began  to  form 
plans  for  legally  apprehending  and  exe- 
cuting him.  This  became  the  settled 
habit  of  his  enemies.  The  verse  indi- 
cates an  interval  of  time,  longer  or 
shorter,  between  Jesus'  brief  reply  in 
ver,  17  and  the  longer  defence  in  ver. 
19.  Not  only  had  broken  the  sab- 
bath, in  their  opinion,  and  according 
to  tlieir  traditions.  The  charge  that 
the  Jews  now  brought  against  him  was 
that  he  claimed  equality  with  God  in 
calling  him  his  Father.  The  word 
translated  his  means  his  own.  Com- 
pare Kom.  8  :  32.  There  is  a  sense, 
which  the  Jews  themselves  recognized, 
in  which  men  may  be  the  sons  of  God. 
Comi)are  ch.  1:12,  13.  But  Ciirist  here 
claims  it  in  a  sense  peculiar  to  himself. 
And  not  only  in  a  peculiar  sense,  but 


in  a  real  sense,  as  denoting  that  iden- 
tity of  nature  which  is  involved  in  son- 
ship,  so  that  he  as  the  Son  of  God  is 
himself  God,  just  as  the  son  of  a  man  is 
a  man.  This  necessarily  implied  equal- 
ity with  God — i.  e.,  equality  of  nature. 
The  rulers  understood  him  to  claim  this, 
which,  to  their  minds,  was  adding  to 
the  crime  of  Sabbath-breaking  the 
crime  of  blasphemy.  If  they  had 
mistaken  his  meaning,  Jesus  would 
surely  have  corrected  their  misappre- 
hensions. Instead  of  this,  he  publicly 
defends  himself  before  the  Sanhedrim 
or  its  representatives  in  the  long  ad- 
dress that  fills  the  rest  of  this  chapter, 
and  in  this  plainly  asserted  his  divine 
"authority,  commission,  dignity,  and 
equality  with  God  the  Father." 

19.  The  Son  can  do  nothing  of 
himself.  Jesus  declares  in  this  verse 
the  principle  on  which  the  statement  of 
verse  17  is  founded.  The  language  is 
figurative.  He  represents  himself  as 
seeing  what  the  Father  does,  and  imitat- 
ing it.  What  he  wishes  to  convey  in  this 
figurative  language  is  the  community 
of  action  between  them,  based  on  their 
essential  unity.  Neither  of  them  works 
independently,  but  the  Father  works 
through  the  Son,  and  the  Sou  from  the 
Father.  The  further  thought  express- 
ed, besides  that  of  community  of  action, 
is  that  the  act  originates  with  the  Fa- 
ther. What  he  seeth  the  Father 
do,  literally,  except  he  sees  the  Father 
doing  something.  For  what  things 
soever  he  doeth,  etc.  The  reason 
for  what  he  had  just  asserted.  "  The 
words  *  what  things  soever '  are  without 
limit ;  all  that  the  Father  does  the  Son 
does  likewise.  This  is  as  high  an  a.sser- 
tion  as  possible  of  his  being  equal  with 
God.  If  one  does  all  that  another  does 
or  can  do,  then  there  is  proof  of  equal- 
ity.    If  the  Son  does  all  that  the  Fathet 


A.  D.  28. 


JOHN  V. 


101 


20  wise.  For  the  Father  loveth  the  Son,  <>  and  showeth 
him  all  things  that  himself  doeth;  and  he  will  show 
him  "■  greater  works  than  these,  that  ye  may  marvel. 

21  •  For  as  the  Father  raiseth  up  the  dead,  and  quicken- 
eth  them ;  *  even  so  the  Son  quickeneth  whom  he  will. 

22  For  the  Father  judgeth  no  man,  but  "hath  committed 

23  all  judgment  unto  the  Son;   *that  all  men  should   n 
honor   the    Son,   even   as  they  honor    the    Father. 
yHe  that  honoreth  not  the   Son   honoreth   not  the 
Father  which  hath  sent  him. 

Titn.  4.  1 ;  1  Pet.  4.  5.  »  ch.  10.  30  :  14.  1 ;  Heb.  1.  6.  1  ch.  15.  23, 

2i ;  16.  14,  15 ;  17.  10 ;  1  John  2.  23 ;  2  John  9. 


1  ch.  10.  32 ;  15. 15 ; 

Prov.    8.  22-31; 

Luke  10.  22. 
vers.  25,  28,  29. 
Deut.    32.  39;    1 

Kings  17.  21,  22. 
ch.  11.25,48,44; 

17.   2;    Luke  7. 

14,  15  ;  8.  54,  55. 
'  ver.27;ch.  3,35; 

17.  2;   Matt.  11. 

27  ;  16. 27  ;  25.  31- 

46 ;  28.  18 ;  Acts 

10.42;  17.31;  2 


uoes,  then  like  him  he  must  be  almighty, 
omniscient,  all-present,  and  infinite  in 
every  perfection ;  or,  in  other  words,  he 
must  be  God." 

20.  For  the  Father  loveth  the 
Son.  We  have  here  the  basis  or  rea- 
son for  this  coramuuity  of  action  in  the 
love  which  the  Father  bears  the  Son. 
Love  is  the  principle  which  regulates 
the  relations  between  them.  And  it 
contains  further  the  reason  for  the 
second  part  of  the  preceding  verse.  It 
is  not  only  true  that  the  Son  does  noth- 
ing except  what  he  sees  the  Father  do, 
but  also  that  he  does  whatever  the  Fa- 
ther does.  His  work  not  only  corre- 
sponds to  the  Father's  as  far  as  it  goes ; 
it  goes  as  far  and  embraces  as  much  as 
the  Father's.  And  this,  the  statement 
of  the  second  partof  ver.  19,  is  confirm- 
ed by  the  statement  that  the  Father 
shows  him  all  things  that  he  himself 
does.  And  finally  the  verse  asserts  tliat 
the  Father  will  cause  him  to  perform 
greater  works  than  these  miracles  of 
healing  which  have  caused  such  ex- 
citement. Ue  will  show  him  greater 
works  than  these.  Greater  is  em- 
phatic :  Greater  works  than  these  will 
he  show  him.  What  these  greater  works 
are,  see  next  verse.  That  ye,  probably 
the  unbelieving  hearers.  The  divine  in- 
tention is  expressed.  May  marvel. 
Though  they  might  persevere  in  un- 
belief, it  would  be  in  face  of  such  evi- 
dence as  would  excite  their  astonish- 
ment. "  Faith  they  might  withhold  ;  as- 
tonishment he  will  compel." — Lange. 

21.  For  as  the  Father  raiseth  up 
the  dead,  and  quickeneth  them, 
etc.  We  have  here  a  statement  of  one 
of  the  greater  works  to  be  done  by  the 
Son.     The    raising    of    the    dead    and 

auickening  them   is  the  spiritual,  not 
le  physical,  act — the  giving  of  life  to 


those  dead  in  trespasses  and  sins.  This 
is  proved,  first,  by  the  fact  that  it  is  an 
act  based  on  the  will  and  judgment  of 
Christ,  and  involves,  therefore,  discrim- 
ination among  men,  while  the  resurrec- 
tion is  general  and  undiscriminating. 
See  vers.  22  and  29.  Second,  by  the 
grounding  of  the  judgment,  and  the 
selection  based  upon  it,  on  belief  in 
the  Father  and  the  Son,  which  is  the 
condition  of  eternal  life.  See  ver.  24. 
And  third,  by  the  fact  that  the  time  of  this 
resurrection  is  already  present.  See  ver. 
25  ;  compare  ver.  28.  These  points  will 
be  developed  in  the  verses  referred  to. 
There  are  two  divine  prerogatives  here 
ascribed  to  the  Son — first,  the  giving 
of  eternal  life ;  and  second,  the  selection 
of  the  persons  to  whom  it  is  to  be  given. 

22.  This  verse  contains  the  confirma- 
tion of  the  second  divine  prerogative 
contained  in  the  words  whom  he  will 
of  ver.  21.  This,  of  course,  involves 
the  act  of  judgment,  and  this  authority 
to  execute  judgment  is  here  ascribed  to 
the  Son.  For  the  Father  judgeth 
no  man,  etc.  This  statement  is  har- 
monized with  those  passages  which  de- 
scribe the  Father  as  judging,  by  the 
general  scriptural  doctrine  that  what- 
ever the  Father  does,  he  does  through 
the  Son,  so  that  the  direct  agent  in  this, 
as  in  other  spheres  of  divine  action,  is 
the  Son.  Compare  Phil.  2  :  10,  11 ; 
Rom.  14  :  9,  12.  This  fact,  that  the 
quickening  spoken  of  in  the  preced- 
ing verse  is  of  those  whom  the  Son 
wills,  implying  the  selection  of  certain 
among  men  to  receive  it,  and  that  it  is, 
as  this  verse  shows,  an  act  of  judgment, 
constitutes  the  first  proof  mentioned 
above  that  it  is  the  spiritual  quicken- 
ing of  dead  souls,  and  not  the  resur- 
rection of  the  body,  for  that  is  general. 

23.  That  all  men  should  honor 


102 


JOHN  V. 


A.  D.  28 


24  Verily,  verily,  I  say  unto  you,  '  He  that  heareth 
my  word,  and  believeth  on  him  that  sent  me,  hath 
everlasting  life,  and  shall  not  come  into  condemna- 

25  tion ;  *  but  is  passed  from  death  unto  life.  Verily, 
verily,  I  say  unto  you,  The  hour  is  coming,  and  now 
is,  wiien  *»  tlie  dead  shall  hear  the  voice  of  the  Son  of. 

26  God ;  and  they  that  hear  shall  live.  For  as  the 
Father  "  hath  life  in  himself,  so  hath  he  given  to  the 

27  Son  to  have  life  in  himself;  and  hath  given  him  au- 
thority to  execute  judgment  also,  ^  because  he  is  the 


«ch.  3. 
8.  51; 

16,  18,  35: 
Gal.  3.  13. 

»CoI.l 
3.  14. 

13;lJohn 

*>  Rora. 
2.1,5 
2.  13. 

•  Ex.  3. 

6.4;  Eph. 
;  5. 14 ;  Col. 

14. 

«Dan. 
Phil. 

7.  13,  14; 
2.  7-11. 

the  Son,  even  as  they  honor  the 
Father.  The  object  of  this  giving  over 
of  judgment  to  the  Son  is  here  stated, 
that  men,  seeing  him  invested  with  di- 
vine prerogatives,  may  give  him  divine 
honor  as  they  do  the  Father.  He  that 
honoreth  not  the  Son,  etc.  The 
result  of  withholding  from  the  Son  this 
honor,  is  to  dishonor  the  Father  who 
sent  him,  on  the  principle  that  a  king 
is  involved  in  the  dishonor  of  his  mes- 
senger or  representative.  "  Our  Lord 
is  showing  his  equality  with  the  Fa- 
ther. As  the  life-giving  power  which 
he  had  ch.imed  proved  his  divine  om- 
nipoterxe,  so  does  his  ability  to  judge 
mankind  prove  his  divine  omniscience. 
And  these  are  to  be  fully  displayed,  that 
he  may  be  honored  even  as  the  Father, 
who,  indeed,  is  not  truly  honored  un- 
less the  Son  is  honored  too." — Anno- 
tated Parag.  Bible. 

24.  The  Verily,  verily,  I  say  onto 
you,  with  which  this  statement  opens, 
is  intended  to  give  solemn  em}\hasis  to 
it.  Christ  gives  here  the  ground  on 
which  the  judgment  of  vers.  21  and  22 
is  based — the  test  by  which  men  are  to 
be  judged  in  selecting  the  recipients  of 
the  everlasting  life — viz.,  listening 
to  the  Son  and  believing  on  him  who 
sent  him — that  spiritual  life  which 
continues  and  increases  for  ever.  Com- 
pare ch.  12  :  44;  17  :  3 ;  1  John  6  :  9- 
12.  This  constitutes  the  second  proof 
mentioned  above  that  it  is  the  eternal 
life  of  which  Christ  is  speaking  in  ver. 
21 — for  it  is  this  life  which  is  conditioned 
by  faith — and,  furthermore,  that  is  spe- 
cified in  this  verse  as  the  life  meant. 
The  eternal  life  is  contrasted  with  con- 
demnation, and  is  therefore  to  be 
connected  with  justification  or  pardon. 
Until  the  man  believes  he  is  condemned 
'and  dead  ;  but  with  the  act  of  faith  he 
passes  over  from  the  state  of  condem- 
nation and  death,  is  pardoned,  and  re- 


ceives eternal  life.  Is  passed,  has 
passed  already,  from  death,  of  sin, 
unbelief,  and  guilt,  unto  life — a  life 
of  faith,  righteousness,  and  bliss.  Com- 
pare Rom.  8  :  1-6. 

25.  Thehour  is  coming,  and  now 
is,  etc.  This  verse  reiterates  with  em- 
phasis the  statement  of  ver.  21,  with  the 
added  particular  that  the  Son  is  already 
exercising  the  power  there  ascribed  to 
him.  And  in  this  element  of  time  con- 
sists the  third  proof  that  it  is  not  the 
physical  resurrection  there  alluded  to, 
since  that  is  future.  The  spiritually 
dead  shall  hear  his  voice  and  live- 
have  spiritual  life,  ch,  17  :  2,  3. 

26,  27.  These  verses  recapitulate  sum- 
marily the  arguments  by  which  Christ 
sustains  his  claim  of  imparting  eternal 
life.  He  has  both  the  power  and  the 
authority  necessary.  The  power,  irt 
that  the  Father  has  endowed  him  with 
the  same  life-giving  power  that  he  has 
himself — life  in  himself.  Compare 
ch.  6  :  57  ;  11  :  25 ;  14  :  6,  19.  The  au- 
thority, in  that  the  Father  has  author 
ized  him  to  perform  the  act  of  judgment 
necessary  in  selecting  men  for  the  lift 
eternal.  So  hath  he  given  to  the 
Son  ;  .  •  •  hath  given  him  author- 
ity. In  his  divinity  he  needed  not  that 
this  power  and  authority  should  be 
given  him,  but  as  man  he  needed  that 
it  should  be  conferred.  Jesus  speaks 
of  it  as  an  historical  fact.  He  gave — that 
is,  at  his  incarnation.  The  reason  for  in- 
vesting the  Son  with  this  authority  of 
judge  is,  that  he  is  the  Son  of  man, 
Christ  is  distinguished  from  the  Fatiier 
and  the  Spirit  by  his  connection  with 
man;  and  by  virtue  of  this  connection 
he  is  made  the  King  and  Judge  of  man- 
kind. Because  he  is  the  Son  of 
man,  ratlier,  a  son  of  man,  particular 
izing  and  tlius  emphasizing  the  fact 
Judicial  authority  has  been  given  him 
as  the  man  Christ  Jesus  (1  Tim.  2  :  5), 


A..  D.  28. 


JOHN  V. 


108 


28  Son  of  man.  Marvel  not  at  this:  for  the  hour  is 
coming,  ®  in  the  which  all  that  are  in  the  graves  shall 

29  hear  his  voice,  ^and  shall  come  forth;  sthey  that 
have  done  good,  unto  the  resurrection  of  life,  and 
they  that  have  done  evil,  unto  the  resurrection  of 
damnation. 

30  I  can  of  mine  own  self  do  nothing :  as  I  hear,  '^  I 
judge,  and  my  judgment  is  just;  because  'I  seek  not   'ch,  4.  34;  6.  38, 
mine  own  will,  but  the  will  of  the  Father  which  hath      *^*"-  ^^-  ^^• 


•  1  Cor.  15.  42-54 

Rev.  20.  11-13. 
f  Isa.  26.  19 ;  1  Cor 

15.  52;  1  Thesi 

4.  16. 
KDau.  12.  2;  Matt 

25.  31-46;  Rom 

2.  6-10. 

fc  ch.  8.  15,  16. 


the  Mediator.   Compare  Dan.  7  :  13, 14; 
Acts  17  :  31.     See  note  on  ch.  1  :  51. 

28.  Marvel  not  at  this,  for  the 
hour  is  coming,  etc.,  rather  an  hour, 
etc.  Men  are  not  to  wonder  at  this 
claim  of  Christ  to  impart  eternal  life 
to  men.  For  he  has  the  power  also  to 
mise  the  physically  dead,  and  the  time 
is  coming  when  he  will  exercise  this 
power  on  all  the  dead.  But  this  does 
not  require  the  preliminary  act  of 
judgment,  for  this  resurrection  is 
general,  and  includes  those  who  have 
done  good  and  evil  alike. 

29.  They  that  have  done  good, 
unto  the  resurrection  of  life,  etc. 
Life  in  its  highest  form;  a  state  of  un- 
ending bliss.  There  is,  however,  a 
judgment  connected  witli  this  resur- 
rection. But  it  comes  after  it.  And 
the  terms  and  tests  of  this  judgment 
are  ditferent  from  those  which  deter- 
mine the  gift  of  eternal  life.  In  that 
case  it  was  faith  that  was  demanded; 
in  the  final  judgment,  of  which  this 
verse  speaks,  it  is  good  works.  But 
while  the  terms  of  judgment  are  dif- 
ferent, the  awards  are  the  same.  Life 
is  connected  with  good  works  in  this 
case,  as  it  is  with  faith  in  the  other,  and 
evil  works  meet  the  same  condemna- 
tion at  the  end  as  unbelief  at  the  be- 
ginning. This  is  explained  as  follows: 
The  faith  of  the  Christian  religion  is  a 
"  faith  that  works  by  love,"  and  "faith 
without  works  is  dead."  The  uniform 
representation  of  the  final  judgment, 
therefore,  is  of  a  judgment  based  on 
the  "  works  done  in  the  body,  whether 
they  be  good  or  evil."  For  this  is  the 
final  test  of  Christian  character,  that 
the  faith  with  which  it  starts  has  been 
fruitful  of  good  works.  But  why  have 
the  two  judgments  to  determine  the 
same  thing  (see  on  vers.  21,  22,  26),  the 
result  of  both  being  the  gift  of  eternal 
life  ?    The  answer  to  this  is  also  given 


us  in  the  New  Testament.  The  be- 
liever in  this  life  receives  only  the 
assurance  of  eternal  life  in  its  highest 
and  final  form,  and  the  Spirit  as  the 
first-fruits  and  pledge  of  his  future 
inheritance.  He  is  in  the  position  of 
an  heir  to  a  large  estate  before  he 
comes  of  age.  The  property  is  his, 
and  he  may  have  a  certain  income 
from  it,  but  he  is  not  yet  in  actual 
possession  of  it.  He  indeed  has  a 
spiritual  life,  but  before  he  comes  into 
the  actual  possession  of  his  final  in- 
heritance tests  are  applied  to  deter- 
mine the  genuineness  of  his  life,  and 
of  the  faith  by  which  the  original  gift 
was  obtained.  And  so  "he  that  be- 
lieveth  shall  be  saved,"  and  "he  that 
endures  to  the  end  shall  be  saved." 
The  resurrection  of  damnation, 
rather,  of  judgment — a  resurrection  to 
death  eternal — an  unending  state  of 
misery.  . 

30.  I  can  of  mine  own  self,  of 
myself,  do  nothing :  as  I  hear,  I 
judge,  etc.  This  verse  corrects  any 
misap])rehensiou  that  may  have  arisen 
from  the  preceding  statement,  by  de- 
claring that,  though  Christ  is  Judge, 
he  does  not  act  independently  in  this 
any  more  than  in  any  other  part  of 
his  works,  but  in  connection  with  the 
Father  and  as  his  representative.  The 
terms  of  judgment  are  those  which  he 
has  received  from  the  Father.  He  does 
not  mean  that  his  will  is  different  from 
the  Father's,  but  that  he  does  not  seek 
for  that  which  shall  determine  his  ac- 
tion in  himself,  but  in  the  Father,  or 
rather  in  himself,  as  his  nature  and  will 
are  determined  by  his  connection  with 
the  Father.  If  we  could  conceive  Christ 
acting  independently  of  this,  his  judg- 
ment would  not  be  just.  Because  1 
seek  not  mine  own  will,  etc.;  the 
reason  why  his  judgment  is  just  and 
right.    Here,  for  of  the  Father,  the 


101 


JOHN  V. 


A.D.  28. 


31  sent  me.     ^If  1  bear  witness  of  myself,  my  witness  is 

32  not  true.  '  There  is  ancther  that  beareth  witness  of 
me,  and  I  know  that  the  witness  which  he  witnesseth 
of  me  is  true. 

33  ""  Ye  sent  unto  John,  and  he  bare  witness  unto  the 

34  truth.     But  I  receive  not  testimony  from  man ;  but 

35  these  things  I  say,  that  ye  might  be  saved.  He  was 
a  burning  and  °  a  shining  light:  and  '•ye  were  willing 
for  a  season  to  rejoice  in  his  light. 

36  But  P 1  have  greater  witness  than  that  of  John  ;  for 
the  works  which  the  Father  hath  given  me  to  finish, 
the  same  works  that  I  do  bear  witness  of  me,  that  the 


k  Deut.      19.      16 

Prov.  27.  2 ;  Rev. 

3.  14. 
I  vers.  36,37;  Matt. 

3.   17;     17.   5;    1 

John  5.  G,  7,  9. 
">  ch.  1.  19-34. 
n  Matt. 11. 11  ;Luke 

1.  15-17;  2  Pet. 

1.  19. 
•Matt.  3.  5-7;  11. 

7-9;   13.  20,  21; 

21.26;  Mark  6.20. 
P  1  John  5.  9. 


most  approved  text  reads  of  him 
which  sent  me.  Acting  according 
to  the  oneness  of  nature  and  will  with 
the  Father,  he  therefore  acts  in  perfect 
rectitude. 

31-47.  Jesus  shows  that  it  is  the 
Father  who  bears  Witness  to  him 
IN  HIS  Works  and  in  the  Scrip- 
tures, AND  ALSO  POINTS  TO  THE  UN- 
BELIEF OF  THE  Jews. 

31.  Christ  comes  in  this  verse  to  a 
consideration  of  the  testimony  by  which 
these  ^^onderful  claims  are  confirmed. 
The  emphatic  word  in  the  first  clause 
is  thf  subject,  If  I,  myself,  which  is 
contr<*sted  with  the  other  witness  spoken 
of  in  the  following  verse.  The  prin- 
ciple stated  is,  that  if  such  claims  were 
supj^orted  only  by  his  word,  without 
any  accompanying  testimony  from  God, 
thej  would  not  be  true,  or  valid. 
They  must  have  other  confirmation 
than  his  witness. 

32.  This  first  clause.  There  is  an- 
other, etc.,  is  better  translated.  It  is 
another,  etc.  Who  this  other  is  he  pro- 
ceeds to  show,  vers.  33-36.  He  is  such, 
and  his  testimony  is  of  such  a  sort,  that 
he  is  assured  of  its  truth.  God  had  al- 
ready testified  of  him  by  the  descent  of 
the  Holy  Spirit,  by  miracles,  and  by  a 
voice  from  heaven. 

33.  Christ  considers  the  testimony  of 
J  jhn  first :  Ye  sent  unto  John.  They 
had  shown  their  sense  of  the  value  of 
John's  testimony  by  sending  to  him  to 
make  inquiries;  and  John  had  wit- 
nessed to  the  truth  by  pointing  to 
One  who  was  to  follow  him  as  the  Mes- 
siah, and  eventually  by  designating 
Jesus  personally  as  the  Christ,  ch.  1  : 
19-3G. 

34.  But  I  receive  not  testimony 
from  man;  i.  e.,  the  testimony — that 
of  which  he  is  speaking — is  not  human. 


Christ  does  not  deny  in  general  that  he 
receives  such  testimony,  for  that  would 
not  be  true.  John  the  Baptist  was  such 
a  witness,  and  so  were  the  apostles  and 
Christians  generally.  He  refers  to  this 
testimony  of  John  for  their  benefit,  that 
they  might  be  saved.  This  jiurpose 
is  not  to  be  accomplished  wholly  nor 
principally  by  the  citation  of  John,  but 
it  is  one  of  the  means  used  for  it.  Christ 
sets  here  the  example  followed  by  Paul, 
who  "  would  by  all  means  save  some." 

35.  This  verse,  He  was  a  burning 
and  a  shining  light:  and  ye  were 
willing  for  a  season  to  rejoice  in 
his  light,  is  also  improved  by  trans- 
lation :  Jle  was  the  burning  and  shill- 
ing lamp  ;  and  you  were  ivilling  to  re- 
joice  for  a  time  in  its  light.  It  is  in- 
tended to  correct  any  impression  that 
he  was  depreciating  John,  by  showing 
what  John's  real  oflice  was.  He  was 
the  lamp  ;  not  an  original  and  powerful 
source  of  light  like  the  sun.  See  ch.  1 : 
8,  9.  But  notwithstanding  this,  the 
Jews  were  willing  to  exult  temporarily 
in  his  light.  "  He  was  only  as  the  light 
of  the  candle  [lamp],  for  whose  rays, 
indeed,  men  are  grateful ;  but  which  is 
pale,  flickering,  transitory,  compared 
with  the  glories  of  the  Eternal  Flame 
from  which  itself  is  kindled." — LiGHT- 
FOOT,  On  Revision,  p.  118.  If  they 
would,  however,  Jesus  would  have  them 
believe  on  him  through  John's  testi- 
mony. 

36.  Greater  witness.  This  greater 
testimony  is  his  works.  Inastnuch,  how- 
ever, as  these  w'orks  are  those  which 
the  Father  has  given  him  to  do,  the)' 
are  really  the  witness  of  God  himself. 
He  is  therefore  the  other  witness  of 
whom  the  Lord  speaks.  The  thing  to 
which  they  bear  witness  is  that  God 
sent  him.     They  are  God's  endorsement 


A.  D.  28. 


JOHN   V. 


106 


87 


38 
39 


40 
41, 


Father  hath  sent  me.  And  the  Father  himself,  which 
hath  sent  me,  *»  hath  borne  witness  of  me.  Ye  have 
neither  heard  his  voice  at  any  time,  ""nor  seen  his 
shape.  And  *ye  liave  not  his  word  *  abiding  in  you  ; 
"  for  whom  he  hath  sent.  ^  him  ye  believe  not.  ^  Search 
the  Scriptures ;  '  for  in  them  ye  think  ye  have  eternal 
life ;  and  'they  are  they  which  testify  of  me. 

^  And  ye  will  not  come  to  me,  "  that  ye  might  have 
42  life.    <*I  receive  not  honor  from  men.    But  I  know 


»  ch.  1.  45  ;  20.  31 ;  Deut.  18.  15,  18 ;  Luke  24.  27,  44 ;  1  Pet.  1.  11 ;  Rev.  19. 
10.  b  ch.  1.  1.    3.  19;  12.  37,  40;  Matt.  22.  3;  23.  37;  Rom.  10.  16-21; 

Rev.  22.  17.  «  :h.  14.  6.  ^  ver.  31 ;  ch.  6.  15 ;  1  Thess.  2.  6. 


sch.  6.  27;  S.  18; 

Matt,  3. 17  ;  17. 5. 
'ch.  1.  18. 
•ch.8.  37,  47. 
tFs.  119.  11;  Col. 

3.  16;  1  John  2. 
»  Mark  12.  24. 
«  Isa.  53.  1-3. 
y  Deut.  6.  6 ;  Prov. 

8.  33,  34 ;  Isa.  8. 

20;  34.  16. 
» See     Luke      10, 

25-29. 


of  him  as  a  divine  messenger.  Instead 
of  the  same  works,  it  should  be  ren- 
dered the  works  themselves.  Christ  often 
appealed  to  his  miracles,  eh.  10 :  25,  37  ; 
14  :  10,  11;  15  :  24.  The  works  may 
perhaps  include  the  whole  course  of 
his  teachings  as  well  as  his  miracles. 
His  teachings  bore  evidence  of  divine 
origin. 

37.  And  the  Father  himself 
which  hath  sent  me,  etc.  This 
should  rather  be  translated,  And  the 
Father  who  sent  me,  he  has,  etc.  The 
subject  is  repeated  in  the  pronoun  for 
emphasis,  He  has  borne  witness  of  me. 
There  is  not  only  this  indirect  testi- 
mony of  the  Father  in  the  works  of 
Christ ;  there  is  also  direct  personal 
testimony  from  him.  This  testimony 
has  not  been  given,  however,  in  per- 
sonal intercourse  with  them,  for  they 
have  never  seen  nor  lieard  him. 

38.  Ye  have  not  his  word  abid- 
ing in  you.  God  has  never  spoken 
his  word  of  truth  within  them.  For 
they  do  not  believe  in  his  Son,  whom  he 
sent,  which  any  inwardly  enlightened 
man  would  do.  They  showed  they  did 
not  receive  the  testimony  of  God  by 
rejecting  that  of  his  Son. 

39.  40.  Search    the     Scriptures, 

Rather,  ye  search  the  Scriptures,  the 
Old  Testament  Scriptures,  to  find  out 
rites  and  observances  in  order  to  insure 
.salvation.  But  they  are  a  testimony  of 
the  Father  to  me,  the  Messiah  and  Sav- 
iour of  men.  He  bases  this  appeal  on 
their  own  recognition  of  the  value  and 
authority  of  these  writings.  In  them 
ye  think,  he  says,  ye  have  eternal 
life.  The  ye  is  emphatic.  And  these 
very  Scriptures  in  wiiich  you  trust  are 
the  witness  of  which  I  have  been  speak- 
ing. They  contain  this  personal  testi- 
mony of  the  Father  to  me.    And  they 


are    they    which    testify   of  me. 

Moreover,  the  course  of  thought  shows 
that  they  bear  this  special  testimony  to 
Christ  as  the  source  of  the  eternal  life 
which  the  Jews  believed  that  the  Scrip- 
tures revealed.  For  the  connectiou  is, 
And  ye  will  not  come  to  me,  that 
ye  might,  may,  have  life.  "  Al- 
though you  look  to  the  Scriptures  for 
eternal  life,  and  although  they  testify 
concerning  me  as  the  Soui'ce  of  that 
life,  yet  you  will  not  come  to  me  for  it." 
And  this  claim,  that  he  is  the  Author  of 
eternal  life,  is  the  very  one  which  Christ 
has  made  in  the  preceding  part  of  the 
discourse  (vers.  21-30),  and  which  he 
has  sought  to  substantiate  by  the  testi- 
mony of  these  witnesses. 

41.  The  connection  of  this  verse  is  a 
little  difficult.  But  it  is  probably  a 
disclaimer  of  personal,  self-glorifying 
ends  in  this  discourse  of  self-defence. 
Although  they  rejected  him,  he  was 
not  dependent  upon  their  esteem ; 
neither  did  he  seek  or  take  to  him- 
self human  applause.  I  receive 
not,  /  appropriate  not  to  myself, 
honor  from  men.  All  of  this  has 
gathered  about  himself,  and  of  course 
it  seems  to  have  his  glory  for  its  ob- 
ject. But  this  glory,  if  it  was  sought 
in  this  discourse,  would  be  a  glory 
coming  from  men,  and  that,  Christ 
says,   he  does  not  receive. 

42.  But  I  know  you,  that  ye 
have  not  the  love  of  God  in  you, 
the  reason  why  they  rejected  him.  The 
real  object  that  Christ  is  seeking  is  not 
that  they  should  glorify  him,  but  that 
they  should  love  God.  And  the  dis- 
course has  been  to  show  them  that 
they  have  not  this  really  important 
love  to  God.  For  he  is  in  such  rela- 
tion to  the  Father  that  their  refusal 
to  receive  him  reveals  want  of  love  to 


5* 


166 


JOHN  V. 


A.  D.  28, 


43  you,  that  *ye  have  not  the  love  of  God  in  you.  I  am 
come  in  my  Father's  name,  and  ye  receive  me  not ; 
'  if  another  shall  come  in  his  own  name,  him  ye  will 

44  receive.  How  can  ye  believe,  *  which  receive  honor 
one  of  another,  and  seek  not  ^  the  honor  that  cometh 

45  from  God  only?  Do  not  think  that  I  will  accuse  you 
to  the  Father ;  *  there  is  one  that  accuseth  you,  even 

46  Moses,  ''in  whom  ye  trust.  For  had  ye  believed 
Moses,  ye  would  have  believed  me;  'for  he  wrote 

47  of  me.  ™  But  if  ye  believe  not  his  writings,  how 
shall  ye  believe  my  words? 


•ch.  8. 42,47;  Rom. 

8.7;  lJohn2. 15. 
t  Acts  5.  36,  37. 
e  ch.  12.  43 ;  Matt 

23. 5-7;  Phil.  2. 3. 
k  Kom.2.29;2Cor 

10.  18. 
I  ch.  7.  19 ;  Bom.  2. 

12,  17-24. 
kch.9.  28,  29;  Gal. 

3.  10. 
«ch.  1.  45;  Luke 

24.27;  Acts  26.22. 
m  Luke  16.  29-31. 


God.   The  following  verse  shows  that  by 
their  conduct  they  did  not  love  God. 

43.  I  am,  or  have,  come  ...  ye 
receive  me  not.  This  verse  com- 
bines the  statement  of  the  one  which 
precedes,  that  the  Jews  do  not  really 
love  God,  for  they  reject  him  who 
comes  in  the  name  of  God.  Compare 
ch.  8  :  42.  The  argument  is,  that  real 
love  to  God  will  show  itself  in  the 
acceptance  of  One  who  comes  in  his 
name  and  is  in  perfect  sympathy 
with  him.  But  one  coming  in  his 
own  name  they  will  receive. 
The  sinful  principle  shown  in  this  is 
twofold :  First,  there  is  the  endorse- 
ment of  one  who  sets  aside  God — 
comes  in  his  own  name  instead  of 
God's.  And  second,  of  one  who  seeks 
to  exalt  and  glorify  himself.  They 
show  thereby  their  sympathy  with 
godlessness  and  selfishness.  Their 
willingness  to  follow  impostors  would 
show  their  want  of  love  to  God.  Thus 
false  Christs  afterward  appeared,  whom 
they  followed  to  their  own  destruction. 

44.  HoAV  can  ye  believe,  which, 
who,  receive  honor  one  of  another, 
etc.  ?  This  seeking  of  human  applause 
was,  indeed,  self-idolatry.  This  sel- 
fishness and  desire  for  the  praise  of 
men  is  what  stands  in  the  way  of  their 
believing.  Christ  says  that  they  can- 
not believe  as  long  as  they  remain  ac- 
tuated by  this  principle.  For  faith 
Beeks  honor,  not  from  men,  but  from 
God.  The  very  essence  of  faith  is 
humility  and  self-renunciation,  while 
its  supreme  desire  is  the  approval  of 
God.  In  the  last  clause,  instead  of 
from  God  only,  read,  from  the  only 
God,  pointing  to  tlie  unity  so  clearly 
taught  in  the  writings  of  Moses,  of 
whom  he  proceeds  to  speak.  God  is 
the  only  source  of  true  nonor. 


45.  Do  not  think  that  I  will  ac- 
cuse you,  etc.  That  was  not  a  part 
of  his  work,  ch.  3  :  17.  Nor  was  it 
needful,  for  Moses  was  their  accuser. 
The  emphatic  word  in  the  first  clause 
is  the  I,  which  is  contrasted  with 
Moses  in  the  following  clause.  They 
are  to  be  accused,  but  not  by  him. 
They  might  have  inferred  easily  from 
the  tone  of  his  discourse  that  he  was 
to  be  their  accuser.  But  they  are  to  be 
accused  notwithstanding,  and  that,  too, 
by  the  very  Closes  in  whom  their  hopes 
as  a  nation  have  been  placed.  Of  course, 
this  confidence  in  Moses  had  not  been 
based  on  anything  that  he  could  do  for 
them,  but  on  his  writings,  and  specially 
on  the  law  which  he  had  given  them. 
In  whom  ye  trust,  or  better,  have 
hoped. 

46.  For  had  ye  believed  Moses, 
ye  would  have  believed  me.  This 
verse  confirms  the  statement  that  Moses 
would  be  their  accuser.  For  their  dis- 
belief in  Christ  involves  necessarily  dis- 
belief of  Moses,  who  wrote  concerning 
Christ.  For  he  wrote  of  me,  Deut. 
18 :  15.  An  important  testimony  of  Jesus 
to  the  writings  of  Moses,  and  the  appli- 
cation of  this  and  other  passages  to  him 
as  the  Messiah. 

47.  But  if  ye  believe  not  his  writ- 
ings, etc.  We  have  here  the  reverse 
of  the  preceding.  If  they  had  believed 
Moses,  they  would  have  believed  Christ. 
But  if  they  do  not  believe  what  Moses 
wrote  concerning  Christ,  how  can  they 
be  expected  to  believe  wluit  Christ  says 
concerning  himself?  The  contrast  is 
between  Moses,  whom  they  had  been 
taught  all  their  lives  and  by  imme- 
morial tradition  to  believe,  and  Christ, 
whose  claims  were  new,  and,  moreover, 
utterly  repugnant  to  their  pervertea 
views  of  the  Messianic  oflice. 


A.  D.  28. 


JOHN  V. 


107 


Practical  Remarks. 

1.  The  miracles  of  Christ  are  typical 
of  his  spiritual  works  of  power.  And 
this  typical  character  is  not  only  a 
general  quality,  but  each  miracle  pre- 
sents some  special  phase  of  the  Lord's 
work  and  powers  in  the  realm  of  spirit, 
vers.  1-9. 

2.  In  this  miracle  the  fact  is  empha- 
sized that  the  disability  removed  was 
one  of  long  standing,  and  the  miracle 
represents,  therefore,  Christ's  power  to 
heal  spiritual  diseases  and  disabilities 
aggravated  in  the  same  way,  vers.  1-5. 

3.  The  immediateness  of  the  cure  is 
noticeable  in  the  same  connection,  ver.  9. 

4.  The  implicit  faith  of  the  man  in  his 
healer,  accepting  his  word  as  that  of 
one  who  had  shown  in  the  miracle  his 
possession  of  divine  authority,  even  in 
a  matter  about  which  current  opinion 
was  quite  difterent,  is  also  noticeable 
and  commendable,  vers.  6-9. 

5.  The  acceptance  of  well-attested 
authority  in  matters  of  this  kind  is 
frequently  quite  reasonable,  vers.  8,  9. 

6.  The  connection  between  sin  and 
suffering  suggested  here  (ver.  14),  and 
full}''  stated  elsewhere,  is  that  sin  causes 
suffering,  and  that  present  sufferings  are 
God's  warnings  against  the  greater  evils 
with  which  sin  is  to  be  punished  here- 
after, vers.  5-14;  1  Cor.  11  :  30. 

7.  Jesus  selects  this  worst  case  from 
the  great  multitude ;  so  election  fre- 
quently saves  the  most  desperate,  ver. 
3 ;  1  Tim.  1  :  15,  16. 

8.  "Jesus  would  have  our  earnest 
will,"  ver.  6 ;  Luke  13  :  24;  Jer.  29  :  13. 

9.  Jesus  will  help  when  all  human 
helpers  fail  us,  ver.  7  ;  Ps.  27  :  10. 

10.  "The  word  of  Jesus  has  power; 
what  he  commands,  he  gives,"  vers. 
8,  9. 

11.  To  sin  after  special  grace  is  to 
provoke  the  visitations  of  the  worst 
judgments,  ver.  14;  Matt.  18  :  23-34. 

12.  There  is  a  time  to  speak  and  a 
♦ime  to  be  silent.  It  is  not  best  always 
to  be  babbling  even  of  what  grace  Jesus 
has  given  us  specially,  ver.  15 ;  Matt. 
7  :6. 

13.  Christ's  answer  to  the  charge  of 
breaking  the  Sabbath  contains  some  of 
his  most  instructive  teachings  in  regard 
to  his  relations  to  the  Father,  vers.  10-18. 

14.  In  the  first  place,  he  claimed  the 
right  to  do  what  the  Father  did,  ver.  17. 


15.  This  claim  rested  on  his  Sonship, 
and  the  Sonship  was  of  a  peculiar  na- 
ture that  involved  natural  essential 
equality,   ver.  18. 

16.  This  relation  was  such  that  he 
could  do  nothing  but  what  the  Father 
did,  and,  on  the  other  hand,  did  every- 
thing that  the  Father  did,  vers.  19, 20. 

17.  The  relation  was  such,  however, 
that  the  acts  originate  with  the  Father, 
rather  than  with  the  Son,  vers.  19,  20. 

18.  Further,  the  authority  for  Christ's 
acts  (vers.  22,  27),  and  the  power,  pro- 
ceed from  the  Father,  vers.  26-30. 

19.  To  establish  this  claim  he  appeala 
to  the  witness  of  the  Father — first,  in  his 
own  works  (ver.  36);  second,  in  the  in- 
ward witness  given  to  the  believer  (ver. 
38) ;  and  third,  specially  in  the  Scrip- 
tures, vers.  39,  40. 

20.  On  the  strength  of  this  relation 
to  the  Father,  Christ  claims  to  impart 
eternal  life  (vers.  21  ff.) ;  to  select  the  per- 
sons to  receive  it  (ver.  21) ;  to  perform 
the  act  of  judgment  necessary  in  such 
selection  (vers.  22  ff.) ;  to  raise  the  dead 
at  the  last  day  (vers.  28,  29) ;  and  to 
judge  them  after  they  are  raised,  vers. 
22,  29. 

21.  The  significance  of  the  terms  of 
judgment — faith,  in  the  act  of  justifi- 
cation, and  works,  in  the  last  judg- 
ment— has  been  noticed  in  the  critical 
notes.    See  on  ver.  29. 

22.  To  be  the  means  of  saving  souls  is 
a  more  glorious  work  than  the  mirac- 
ulous healing  of  bodies,  vers.  20,  21 ; 
John  14  :  12. 

23.  How  simple  the  terms  of  salva- 
tion !  Only  implicit  trust  and  loving 
obedience.  Hear  and  live,  vers.  24,  25. 
Just  as  we  have,  look  and  live,  Isa.  45  : 
22 ;  John  3  :  14,  compared  with  Num. 
21  :  8,  9. 

24.  The  personal  experience  of  re- 
demption taking  effect  in  the  spirit 
sufficiently  encourages  faith  in  the  final 
redemption  of  the  body,  ver.  28;  Rom. 
8;  23. 

25.  Aim  to  save  an  objector,  even  if 
you  must  press  him  with  arguments 
from  his  own  lower  standpoint,  vers. 
33,  34 ;  1  Cor.  9  :  22. 

26.  "  As  a  burning  light  wLile  light- 
ing others  consumes  itself,  so  Christian 
teachers  should  sacrifice  themselves  in 
the  service  of  God  and  their  fellow- 
men,"  ver.  35. 

27.  The  testimony  of  Christ  to  th« 


108 


JOHN    VI. 


A.  D.  29. 


Je.'ius  miraculously  feeds  a  multitude. 


VI. 


•Matt.   14.  13-21 
.  .-,',^T^,-»        1  .1  •  T  ^  ^^  f        Mark    6.   32-44 

Al'  TER  "these  thintirs  Jesus  went  over  the  sea  of      Luke 9.  io-i7. 


divine  authority  of  the  Scriptures  is 
wry  strong  anc  positive.  They  eon- 
'nia  tlie  Father's  personal  witness  to 
the  Sou — a  witness  more  direct  than 
Christ's  own  works,  vers.  39,  45,  46,  47. 

28.  Scripture  testimony  is  that  hy 
which  men  are  to  be  judged,  vers.  39- 
47. 

29.  The  works  of  Jesus,  perpetuating 
and  multiplying  themselves  to  this  day 
in  the  progressive  regeneration  of  the 
race,  are  more  powerful  as  testimony 
than  anvthing  seen  in  his  own  lifetime 
on  earth,  ver.  36;  John  12  :  24,  32. 

30.  The  most  powerful  testimony  to 
Jesus,  the  foundation  and  bulwark  of 
his  church,  is  the  direct  revelation  to 
the  spirit  from  the  Eternal  Father,  ver. 
37;  Matt.  16  :  17. 

31.  The  Scriptures,  sufficiently  search- 
ed, evince  in  themselves  that  they  testi- 
fy truly  to  the  eternal  life,  and  to  Je- 
sus Christ  as  the  Prince  of  that  life, 
ver.  39. 

32.  While  the  praise  of  every  step  of 
salvation  must  be  ascribed  to  Christ,  the 
guilt  of  refusal  must  always  be  referred 
to  the  sinner,  ver.  40. 

33.  A  devotion  to  the  praise  of  men  is 
one  of  the  strongest  snares  to  the  soul, 
ver.  44  ;  Pro  v.  29  :  25  ;  John  12  :  43. 

34.  The  wicked  will  be  condemned 
even  by  their  own  standards,  vers.  45- 
47 ;  Luke  19  :  22. 

CHAPTER  VI. 

We  have  in  this  chapter  another  of 
the  principles  on  which  John  selects 
the  few  miracles  recorded  by  him.  The 
miracle  of  feeding  precedes  and  pre- 
.  pares  the  way  for  the  discourse  on  the 
oread  of  life.  The  discourses  are  the 
principal  thing  in  this  Gospel,  and  the 
miracles  and  other  events  serve  mainly 
as  the  setting  of  these  wonderful  words. 
The  symbolic  character  of  the  miracles 
is  evident  here  too.  Christ's  power  to 
pupply  the  spiritual  need  of  man  is 
illustrated,  and  also  his  ability  to  multi- 
ply the  few  things  of  human  instrumen- 
tality into  the  many  of  divine  grace, 
vers.  1-14.  During  the  night  between 
the  feeding  of  the  multitude  and  the 
discourse  on  the  bread  of  life  occurs  his 
walking  upon  the  water,  vers.  15-21 ; 


and  the  next  morning  the  multitude 
tind  Jesus  at  Capernaum,  22-27. 

The  discourse  that  follows  may  be 
analyzed  as  follows:  Men  are  to  work 
for  spiritual  rathei  than  bodily  food, 
ver.  27.  The  work  necessary  to  secure 
the  latter  is  faith  in  Christ,  vers.  29,  35, 
40,  47,  51,  53,  54,  57,  58'.  If  men  seek 
a  sign  by  which  they  may  believe, 
Christ  himself  is  that  sign  by  virtue  of 
his  being  the  bread  of  life,  vers.  30-35. 
Christ  forever  satisfies  the  need  of  the 
soul  that  comes  to  him,  so  that  it  never 
hungers  more  —  i.  e.,  for  life.  Other 
wants  may  be  continually  arising,  and 
need  constant  replenishing,  but  this  is 
satisfied  once  for  all,  vers.  35,  37,  39, 
40,  47,  50,  51,  54,  58.  Men  exercise  this 
faith  in  Christ,  by  which  they  secure 
eternal  life,  only  as  the  Father  draws 
them,  vers.  36,^37,  39,  44,  45,  65.  In 
accordance  with  what  he  has  said  about 
the  permanent  satisfaction  of  the  be- 
lieving soul,  Christ  keeps,  and  finally 
saves,  those  who  have  exercised  faith, 
vers.  39,  40,  44.  In  the  mutual  rela- 
tions between  them,  the  Father  draws 
men  to  the  Son,  and  the  Son  reveals  to 
men  the  Father,  vers.  45,  46.  The  rea- 
son that  Christ  becomes  thus  the  source 
of  life  to  men  is  that  he  has  life  in  him- 
self, vers.  51,  57.  That  by  which  Christ 
becomes  the  bread  of  life  is  his  sacri- 
ficial death,  vers.  51,  53-56.  Christ  is 
not  represented  as  the  sustenance,  but 
as  the  source,  of  life,  vers.  33,  35,  53. 
Christ  becomes  the  source  of  an  eternal 
life  to  the  soul,  because  there  is  an 
abiding  of  the  soul  in  him  and  of  him 
in  the  soul.  The  soul  that  once  par- 
takes of  him  has  taken  into  itself  an 
imperishable,  life-giving  substance; 
that  is,  the  result  de]iends  not  on  the 
continual  partaking,  hut  on  the  quality 
of  that  which  the  soul  takes  into  itself 
once  for  all,  ver.  od. 

In  the  effect  produced  on  his  disciples 
by  this  discourse  we  see  the  beginning 
of  a  sad  history.  The  cross  becomes 
what  it  has  always  remained — the  stum- 
bling-block of  the  Christian  religion. 
But  Christ  sees  in  this  only  the  natural 
and,  to  the  wise  man,  the  expected  re- 
sult; the  heart  of  man  being  what  it  is, 
such  that  only  the  grace  of  God  cau 
subdue  it,  vers  60-71. 


k.  D.  29. 


JOHN  VI. 


109 


2  Galilee,  wliich  is  the  sea  of  Tiberias.     And  a  great 


1-14.  Jesus  passes  to  the  Eastern 
SIDE  OF  the  Lake,  where  he  mi- 
raculously Feeds  the  Five  Thou- 
sand, Matt.  14  :  13-21  ;  Mark  6  :  31- 
44  ;  Luke  9  :  10-17.  The  great  import- 
ance of  this  account  and  miracle  may 
be  inferred  from  the  fact  that  all  the 
evangelists  relate  it.  Mark  and  John 
are  the  fullest  and  enter  most  into  de- 
tails, Matthew  and  Luke  are  about 
equally  concise.  This  is  the  third  time 
in  the  life  of  Jesus  that  all  four  evan- 


gelists harmonize  upon  the  same  event. 
The  two  preceding  are  the  departure  of 
Jesus  into  Galilee,  after  his  early  Ju- 
dsean  ministry  (John  4  :  1-4),  and  his 
arrival  and  teaching  in  Galilee,  John 
4  :  43-46.  As  this  feeding  the  multi- 
tude was  near  the  passover,  A.  D.  29, 
nearly  a  year  had  intervened  between 
the  last  chapter  and  this.  During  that 
time  Jesus  labored  actively  in  Galilee. 
John  passes  over  this,  as  it  was  his 
purpose  to  record  Christ's  ministry  in 


SEA   OF   GALILEE. 


Judsea  rather  than  in  Galilee.  His 
Gospel  also  appears  to  be  somewhat 
supplemental  to  those  of  the  others. 
Compare  Author's  Harmony,  ^^31,  33, 
76. 

1.  After  these  things.  The  events 
recorded  in  the  preceding  chapter  were 
at  the  time  of  a  passover.  According 
to  ver.  4,  a  passover  was  now  near,  and 
there  is  therefore  an  interval  of  a  year 
between  the  two  times.  By  reference 
to  the  parallel  account  in  Matt.  14  :  13 
we  find  that  Jesus  crossed  the  lake  be- 
cause he  had  just  heard  of  the  death  of 
John  the  Baptist ;  and  from  Mark  6  : 
31  we  learn  the  additional  reason,  that 
the  disciples  had  just  returned  from 
their  missionary-tour  in  Galilee,  and 
wished  to  be  alone  with  the  Lord  for  a 
time  to  talk  over  what  had  happened, 
but  could  not  on  account  of  the  crowd. 

10 


Being  the  passover  season,  there  were 
crowds  passing  through  Capernaum  on 
their  way  to  Jerusalem,  who  stopped  on 
the  way  to  see  Jesus.  Jesus  Avent 
over,  rather,  away,  beyond  the  sea 
of  Calilee,  Avhich  is  the  sea  of 
Tiberias,  an  explanation  for  foreign 
and  Gentile  readers.  The  sea  is  twelve 
and  a  half  miles  long,  and  about  six 
and  a  half  broad. 

"John  is  the  only  evangelist  who 
mentions  Tiberias;  but  he  not  only 
speaks  of  the  city,  but  calls  the  lake  by 
tliis  name  more  than  once.  May  we 
not  find  in  this  an  incidental  corrobora- 
tion of  the  opinion  that  his  Gospel  was 
written  last  of  all,  and  toward  the  close 
of  the  first  century,  and  for  those  who 
by  that  time  had  come  to  know  the  lake 
most  familiarly  by  the  name  of  Tibe- 
rias ?      This    supposition  becomes  th« 


110 


JOHN   VI. 


A.  D.  29 


multitude  followed  him,  because  they  saw  his  mir- 
acles  which   he  did   on   them   that  were    diseased. 

3  And  Jesus  went  up  into  a  mountain,  and  there  he 

4  sat  with  his  disciples.     ("And  the  passover,  a  feast 

5  of  the  Jews,  was  nigh.)     p  When  Jesus  then  lifted 
up  his  eyes,  and  saw  a  great  company  come  unto   **  ^r^^k  i tk  .^l  k ' 
him,  he  saith   unto  Philip,   Whence  shall  ye   buy      ■"         •    > 


•ch.  2.  13;  5.  1; 
Lev.  23.  5,  7; 
Deut.  1(1.  1. 


9.12. 


more  probable  when  we  remember  that 
it  was  quite  a  modern  town  when  our 
Lord  frequented  this  region,  having 
been  built  and  named  by  Herod  about 
the  tin)e  of  his  advent.  Seventy  years 
afterward  Joseplius  found  it  an  import- 
ant city,  and  no  other  in  Galilee  is  so 
often  mentioned  by  him.  Almost  every 
other  city  was  destroyed  by  Vespasian 
and  Titus,  but  this  was  spared,  and  re- 
warded for  its  adherence  to  the  Romans 
by  being  made  the  capital  of  the  prov- 
ince. John,  writing  many  years  after 
these  events,  would  naturally  mention 
both  the  city  and  the  lake,  and  call  the 
latter  by  its  most  familiar  name,  Tibe- 
rias. But  the  other  apostles  wrote  be- 
fore these  events  had  taken  place,  and 
therefore  do  not  speak  of  Tiberias  at 
all." — Thomson,  Land  and  Book,  voJ. 
ii.  p.  72.     See  on  ver.  23. 

2.  A  great  multitude  followed 
him.  Doubtless  made  up  in  part  of 
those  going  to  the  passover,  ver.  4. 
Jesus  crossed  the  lake  for  the  very  pur- 
pose of  escaping  this  crowd.  See  Mark 
6  ;  31.  But  according  to  the  same  ac- 
count (Mark  6  :  34),  he  gave  up  this 
purpose  from  compassion  for  them,  and 
came  out  of  his  retirement  to  teach 
them.  Because  they  saw  his  mir- 
acles,  etc.  This  seems  to  refer  to  some 
recent  miracles  he  had  wrought.  Ac- 
cording to  Luke,  Jesus  retired  to  an 
uninhabited  region  near  the  eastern 
Bethsaida,  which  stood  on  the  north- 
eastern side  of  the  lake. 

3.  The  first  clause  of  this  verse  should 
read.  And  Jesus  went  2ip  into  themoiui- 
tain  —  that  is,  the  mountain  in  that 
place,  the  mountainous  highlands  near 
the  lake.  It  seems,  according  to  this 
account,  that  Jesus  did  get  some  little 
time  with  his  disciples,  and  this  there- 
fore supplements  the  other  accounts, 
which  would  otherwise  leave  the  im- 
pression that  his  retreat  was  immedi- 
a*ely  entirely  cut  off  by  the  crowd, 
which  ran  round  the  head  of  tlie  lake 
to  intercept  him.    There  he  sat  with 


his  disciples,  being  the  posture  of 
teaching,  Matt.  5  :  1.  Though  they 
came  hither  for  retirement  and  rest 
(Mark  6  :  31),  yet  the  time  was  not  idly 
spent.  The  disciples  had  time  for  re- 
porting more  fullv  their  missionary- 
journey  (Mark  6  :' 12,  13,  30,  31),  for 
conversation  and  instruction. 

4.  And  the  passover.  See  on  ch. 
2  :  13.  This  verse  is  explanatory,  but 
not  parenthetical,  as  in  our  common 
version.  A  feast,  rather,  the  feast,  the 
great  or  principal  feast,  of  the  Jews. 
The  explanatory  clause  about  the  pass- 
over  is  another  proof  that  the  Gospel 
was  written  for  Gentile  readers.  This 
statement  about  the  passover  is  intended 
to  explain  tlie  presence  of  the  great 
multitude.  See  on  vers.  1,  2.  This 
passover,  a.  d.  29,  began  April  17th. 

5.  When  Jesus  then  lifted  up 
his  eyes,  etc.  It  is  better  to  retain  the 
participial  form  of  the  original  in  the 
first  part  of  this  verse :  Jesus  therefore 
having  lifted  up  his  ^yes,  and  having 
seen,  says.  In  this  part  of  the  narrative 
the  other  accounts  are  fuller.  We  learn 
from  them  that  previous  to  the  feeding 
of  the  multitude  Jesus  went  out  and 
taught  them  many  things  (Mark  6  :  34), 
and  healed  their  sick  (Matt.  14  :  14), 
and  also  that  the  disciples  brought  the 
destitute  condition  of  the  people  to  his 
attention,  probably  before  this  question 
addressed  to  Philip.  The  course  of  the 
conversation  is  probably  this  :  In  an 
swer  to  the  suggestion  of  his  disciples 
that  they  send  the  multitude  away  to 
purchase  food  for  themselves  (Luke  9  : 
12),  he  tells  his  disciples  to  feed  them. 
The  disciples  ask,  Shall  we  buy  two 
hundred  denarii'  (about  thirty  dollar*-', 
worth  of  bread  (Mark  6  :  37)?  knowing 
that  that  is  a  large  sum  for  them  to  ex- 
pend, but  small  for  such  a  purpose,  and 
suggesting,  therefore,  the  imj)ossibility 
of  his  requirement.  Christ  then  turns 
to  Philip,  and  the  rest  of  the  conversa- 
tion is  as  given  here.  Philip,  See  on 
ch.  1  :  43.     While  Judas  was  treasurer 


A.  D.  29. 


JOHN  VI. 


Ill 


6  bread,  that  these  may  eat?     (And  this  he  said  ^to   qGen.  22.  l. 
prove  him:  for  he  himself  knew  what  he  would  do.) 

7  Philip  answered  him,  •"  Two  hundred  pennyworth  of   » Num.  11. 21-28. 
bread  is  not  sufficient  for  them,  that  every  one  of 

8  them  may  take  a  little.    One  of  his  disciples,  Andrew, 

9  Simon  Peter's  brother,  saith  unto  him,  There  is  a 
lad  here,  which  hath  five  barley  loaves,  and  two 
small  fishes :  ^  but  what  are  they  among  so  many  ? 

10  And  Jesus  said.  Make  the  men  sit  down.     Now 
there  was  much  grass  in  the  place.     So  the  men  sat 

11  down,  in  number  about  five  thousand.     And  Jesus 

took  the  loaves ;  and  '  when  he  had  given  thanks,  he   •  1  Thess.  5. 18, 
distributed  to  the  disciples,  and  the  disciples  to  them 
that  were  set  down ;   and  likewise  of  the  fishes   as 


•  2  Kings  4. 12-44 ; 
Ps.  78.  19,  20,  41. 


Philip  may  have  had  charge  of  pro- 
visions. Perhaps,  too,  his  faith  needed 
Btrengthening.     Compare  eh.  14  :  8. 

6.  We  are  told  here  that  Christ  wished 
to  prove  Philip;  that  is,  to  test  his 
faith.  He  had  probably  never  per- 
formed such  a  miracle,  and  he  wishes 
to  see  if  Philip's  faith  is  strong  enough 
to  go  beyond  the  bounds  of  his  actual 
experience  of  Christ's  power  and  sug- 
gest a  new  miracle.  For  he  knew 
himself  what  he  would,  do,  was 
about  to  do.  Jesus  did  not  ask  for  coun- 
sel. By  this  question  it  is  shown  that  a 
miracle  was  not  expected  by  Philip  and 
the  disciples. 

7.  Two  hundred  pennyworth, 
two  hundred  denarii'  worth.  The  de- 
narius was  a  Roman  silver  coin  worth 
about  fifteen  cents.  The  whole  amount 
mentioned  is  therefore  thirty  dollars. 
That  every  one  of  them  may  take 
a  little.  Even  this  would  be  a  scant 
supply,  just  enough  to  stay  hunger. 

8.  One  of  his  disciples,  etc.  The 
particularity  with  which  Andrew  is  de- 
scribed is  an  indication  that  this  Gos- 
pel was  not  written  for  the  Jewish 
church,  which  would  be  familiar  witli 
these  facts.     On  Andrew,  see  ch.  1  :  40. 

9.  The  bread  was  in  the  shape  of 
what  we  call  cakes  rather  than  loaves — 
i.  e.,  flat  and  round.  Philip  shows  the 
impracticability  of  purchasing  what 
was  necessary  for  such  a  multitude, 
and  Andrew  the  entire  insufficiency  of 
anything  that  they  had  on  hand.  Bar- 
ley loaves  were  an  inferior  kind  of 
food,  and  the  fishes  were  small. 

10.  The  first  time  that  the  word  men 
occurs  here  it  is  the  general  word  de- 
noting persons,  incladiug  women  and 


children.  The  second  time  it  is  the 
specific  word  for  men  alone.  Matthew 
(14  :  21)  says  that  the  number,  exclu- 
sive of  women  and  children,  was  about 
five  thousand.  We  cannot  infer  cer- 
tainly from  this  how  many  there  were 
in  all,  but  probably  at  least  seven  thou- 
sand. The  posture  taken  was  not  a  sit- 
ting, but  a  reclining,  posture.  This  is 
what  the  words  used  mean,  3Iake  the 
men  recline,  or  lie  down,  and  it  was  the 
ordinary  posture  at  meals.  Now  there 
was  much  grass  in  the  place, 
which  then  in  the  spring  covered  the 
ground.  "  The  scene  of  this  extraor- 
dinary miracle  is  the  noble  plain  (Bu- 
taiha)  at  the  mouth  of  the  Jordan, 
which  during  most  of  the  year  is  now, 
as  then,  covered  with  green  grass." — 
Dr.  J.  P.  Newman,  From  Dan  to  Beer- 
sheha,  p.  395.  "  This  Butaiha  belonged 
to  Bethsaida.  At  this  extreme  south- 
east corner  of  it  the  mountain  shuts 
down  upon  the  lake  bleak  and  barren. 
...  In  this  little  cove  the  ships  (boats) 
were  anchored.  On  this  beautiful  sward 
at  the  base  of  the  rocky  hill  the  people 
were  seated  to  receive  from  the  hands 
of  the  Son  of  God  the  miraculous  bread, 
emblematic  of  his  body,  which  is  the 
true  bread  from  heaven," — Dr.  Thom- 
son, The  Land  and  the  Book,  vol.  ii.  p. 
29,  This  plain  east  of  the  Jordan  forms 
a  triangle,  the  shore  of  the  lake  making 
one  side,  the  Jordan  the  second,  and  the 
eastern  mountains  the  third. 

11,  The  words.  To  the  disciples, 
and  the  disciples,  should  be  omit- 
ted, according  to  the  best  manuscripts. 
When  he  had  given  thanks,  hav- 
ing praised  God  for  it,  Mark  and  Luke 
say  he  blessed,  implored  God's  blessing 


112 


JOHN  VI. 


A.  D.  2. 


12  much  as  they  would.  When  they  were  filled,  he  said 
unto  his  disciples,  Gather  up  the  fragments  that  re- 
main, that  nothing  be  lost.  Therefore  tliey  gathered 
them  together,  and  filled  twelve  baskets  with  tlie  frag- 
ments of  the  five  barley  loaves,  which  remained  over 
and  above  unto  them  that  had  eaten. 

Tlien  those  men,  when  they  had  seen  the  miracle 
that  Jesus  did,  said,  This  is  of  a  truth  "  that  prophet 
that  should  come  into  the  world. 


13 


14 


"ch 
49 


1.  21;  4.  19, 
;  7.  40;  Gen. 

10;  Dent.  18 
15-18;  Mai.  3.  1; 
Matt.  11.  3. 


on  the  bread,  and  praised  God  for  it.  I 
The  latter  includes  the  former.  The  ' 
word  translated  bless  is  used  iu  praising 
God  for  favors,  Luke  1  :  64 ;  also  in  in- 
voking God's  blessing,  Luke  2  :  34 ; 
also  iu  God's  conferring  fiwors,  Heb. 
6  :  14;  Acts  3  :  26.  These  three  senses 
really  met  in  Jesus.  For  as  a  man  he 
praised  God  and  implored  his  blessing, 
while  as  God  he  granted  it.  So  Mat- 
thew (15  :  36)  has  gave  thanks,  while 
Mark  (8  :  7)  has  blessed.  The  same  di- 
versity is  seen  in  the  account  of  the 
Lord's  Supper.  Matthew  (26  :  26)  and 
Mark  (14  :  22)  have  blessed.  Luke  (22  : 
19)  and  Paul  (1  Cor.  11  :  24)  have  gave 
thayiks.  As  much  as  they  would, 
or  desired.     They  were  satisfied. 

12.  Gather  iip  the  fragments, 
etc.  John  alone  informs  us  that  Jesus 
gave  this  command.  This  frugality  in 
the  presence  of  such  power  is  one  of 
the  most  striking  things  about  this  mir- 
acle. But  Christ  was  not  in  the  habit 
of  supplying  ordinary  wants  in  this 
way.  His  own  and  his  disciples'  wants 
were  provided  for  in  the  usual  ways, 
and  frugality  was  one  of  these. 

13.  Twelve  baskets,  the  usual 
Jewish  travelling-baskets.  We  do  not 
know  the  size  of  these  baskets,  and 
cannot  tell,  therefore,  how  much  re- 
mained. But  the  intention  of  the  wri- 
ter evidently  is  to  give  the  impression 
of  a  great  quantity,  comparatively,  of 
fragments  even  from  the  original  five 
loaves.  The  Jews  were  proverbial  for 
carrying  a  basket,  probably  to  keep 
their  food  from  l)eing  polluted  by  acci- 
dental contact  with  Gentiles.  The  num- 
ber of  baskets  here  was  twelve ;  thus 
each  apostle  filled  his  basket.  Thus 
there  remained  much  more  than  the 
original  provisions,  showing  an  actual 
increase  of  food,  and  not  a  supernatural 
restraining  and  satisfying  of  the  appe- 
tite. Some  suppose  that  the  provisions 
taken  up  were  those  broken  by  Jesus, 


but  undistributed.  The  most  natural 
supposition,  however,  is  that  they  had 
been  distributed,  or  mostly  so,  and  that 
they  were  gathered  up  from  the  ground 
where  the  companies  had  eaten.  And 
this  is  implied  by  the  words,  which 
remained  over  and  above  unto 
them  that  had  eaten. 

14.  Then  here  is  not  temporal,  but 
inferential,  therefore,  and  instead  of 
those  it  should  be  the  men,  the  people. 
The  word  Jesus,  too,  is  not  found  in 
the  best  text,  and  instead  of  that 
prophet,  it  should  be  the  prophet. 
The  whole  verse  reads  as  follows :  The 
men,  therefore,  having  seen  the  miracle 
which  Jesus  did,  said,  This  is  truly  the 
prophet  that  is  coming  into  the  world. 
This  nameless  prophet,  whom  the  Jews 
were  expecting,  is  the  one  mentioned  in 
Deut.  IS  :  15  and  18,  who  was  to  be 
like  Moses.  Some  of  them  explained 
this  of  the  Messiah ;  others  of  a  proph- 
et attending  his  coming.  In  this  case 
they  evidently  referred  it  to  the  Messiah, 
for  they  contemplated  making  him 
king,  ver.  15.  The  multitude  were  blind 
to  this  deep  spiritual  import  and  design, 
but  they  felt  the  force  of  the  miracle  as 
an  evidence  of  the  Messialiship  of  Je- 
sus. Possibly  a  tradition  that  the  Mes- 
siah would  rain  manna  from  heaven 
may  also  have  had  its  influence  in  lead- 
ing them  to  this  conclusion. 

Various  attempts  have  been  made  by 
neologists  to  explain  away  this  miracle 
by   endeavoring   to  trace  it  to  natural 
causes,  and  even  by  sui)posing  it  origin- 
ally a  parable,  related  by    mistake  as 
an  actual  occurrence.     But  all  such  at- 
tempts    are     manifestly     absurd     and 
'  ridiculous.     All  of  the  four  narratives 
.  clearly  convey  the  idea  of  su])erhuman 
'  power.     They    do    not    tell    how   that 
power   was   exerted   or    how   the   food 
was  increa-sed,  but  they  do  clearly  tell 
us  that  a  few  loaves  and  fishes,  which 
a   lad  could  carry  iu  his  basket,  were 


A.  D.  29. 


JOHN  VI. 


113 


The  disciples  retwn  across  the  sea  of  Galilee  :  Jesus  walks 
on  the  vjater. 

15  When  Jesus  therefore  ^perceived  that  they  would   «ch.2.24,25;Heb. 
come  and  take  him  by  force,  '^to  make  him  a  king,   ^^^^^^2  12  13 
'he  departed  again  into  a  mountain  himself  alone.  -  •  ^  •    > 

16  *  And  when  even  was  now  come,  his  disciples  went 

17  down  unto  the  sea  and  entered  into  a  ship,  and  went 
over  the  sea  toward  Capernaum.     And  it  was  now 

18  dark,  and  Jesus  was  not  come  to  them.     And  the  sea 

19  arose  by  reason  of  a  great  wind  that  blew.  So  when 
they  had  rowed  about  five  and  twenty  or  thirty  fur- 
longs, they  see  Jesus  walking  on  the  sea,  and  drawing 


•  ch.  5.  41. 

•Matt.   14.  22-36; 
Mark  6.  4>-ol. 


increased  so  that  thousands  satisfied 
their  hunger,  and  there  remained  at 
least  twelve  times  more  of  fragments 
tlian  of  the  original  provisions.  It  is 
not  necessary  to  suppose  creative  power; 
for  the  laws  and  the  elements  of  the 
natural  world  being  under  the  direction 
of  Jesus,  he  could  bring  together  at  his 
will  all  the  elements  constituting  the 
bread  and  the  fishes.  The  power  in 
one  case  was  as  truly  omnipotent  as  in 
the  other.  Similar  exhibitions  of  di- 
vine power  are  recorded  in  the  Old 
Testament,  in  giving  the  manna  (Ex. 
16  :  4)  and  in  multiplying  the  widow's 
oil,  2  Kings  4  :  2-7.  Compare  the  turn- 
ing of  water  into  wine,  ch.  2  :  9. 

15-21.  Jesus  walks  upon  the  Sea, 
Mark  14  :  22-36  ;  Mark  6  :  45-56.  Mark 
as  usual  enters  most  into  detail,  but 
omits  all  reference  to  Peter's  walking 
on  the  water,  which  is  alone  recorded 
by  Matthew,  who  ever  delights  in  giv- 
ing the  words  and  sayings  of  Jesus. 
John  gives  a  brief  but  independent  ac- 
count, as  of  an  eye-witness,  with  several 
additional  particulars.  Luke,  who  passes 
over  very  briefly  the  period  of  six  months 
from  the  passover  a.  d.  29  to  the  feast  of 
tabernacles  (Luke  9  :  17-51),  omits  all 
reference  to  this  voyage  and  miracle. 

15,  When  Jesus  therefore  per- 
ceived that  they  Avould  come  and 
take  him  by  force,  to  make  him 
a  kin^,  he  departed  again  into  a 
mountain  himself  alone.  This  state- 
ment of  the  intentions  of  the  multitude 
explains  what  we  are  told  in  the  other 
Gospels  of  the  urgency  of  Christ  in  send- 
ing away  his  disciples  and  dismissing 
the  multitude.  As  to  the  former,  he 
was  probably  afraid  that  they  would 
second  the  endeavors  of  the  multitude, 
and  make  it  more  difficult  for  him  to 


restrain  them.  Himself  alone,  watch- 
ing and  praying.  The  other  accounts 
tell  us  that  he  went  into  the  mountain 
to  pray.  The  mountain  is  that  of 
ver.  3.  They  would  take  him  with 
them  to  Jerusalem  to  the  passover, 
and  there  make  him  king. 

16.  And  when  even  was  now 
come,  beginning  with  sunset — from 
about  six  to  nine  o'clock  —  his  dis- 
ciples went  down  unto  the  sea, 
.  .  .  toward  Capernaum.  Mark 
tells  us  (6  :  45)  that  Christ  sent  the  dis- 
ciples to  Bethsaida.  Probably  one  was 
the  place  for  which  they  started,  and 
the  other  the  place  to  which  they  were 
driven  by  the  stress  of  the  storm.  The 
other  accounts  leave  no  doubt  that  he 
sent  the  disciples  away  first.  The  order 
of  events  in  these  narratives  is  not  ne- 
cessarily the  order  of  their  actual  occur- 
rence, either  as  regards  separate  events 
or  the  difierent  parts  of  the  same  event, 
unless  temporal  particles  are  introduced 
fixing  the  order. 

17.  And  it  was  now  dark,  and 
Jesus  was  not  come  to  them. 
This  statement  does  not  imply,  of 
course,  that  they  were  expecting  Jesus 
to  come  to  them,  but  it  anticipates  the 
following  statement  that  he  did  come  to 
them,  walking  on  the  water. 

18.  And  the  sea  arose  by  reason 
of  a  great  wind  that  blew.  These 
storms  are  frequent  on  this  lake,  which 
is  subject  to  sudden  gusts  of  wind  that 
sweep  down  through  the  gorges  of  the 
mountains,  and  in  a  few  moments  pro- 
duce a  violent  tempest.  See  Hack- 
ETT,  Illustrations  of  Scripture,  p.  329. 

19.  So  when,  when  therefore.  About 
five  and  twenty  or  thirty  furlongs. 
A  furlong  was  a  little  less  than  an  eighth 
of  a  mile.    As  the  lake  is  at  this  point 


114 


JOHN  VI. 


A.  D.  29 


20  nigh  unto  the  ship,  and  they  were  afraid.     But  he 

21  saith  unto  tliem,  *>  It  is  I,  be  not  afraid.     Then  they   b  pg,  93. 4 
willingly  received  him  into  the  ship,  and  immediately 

the  ship  was  at  the  land  whither  they  went. 

Christ's  discourse  in  the  synagogue  at  Capernaum. 

22  The  day  following,  when  the  people  which  stood 
on  the  other  side  of  the  sea  saw  that  there  was  none 
other  boat  there,  save  that  one  whereinto  his  disciples 

'  were  entered,  and  that  Jesus  went  not  with  his  dis- 
ciples into  the  boat,  "  but  thai  his  disciples  were  gone   « vers.  16, 17. 

23  away  alone;  (howbeit  there  came  other  boats  from 


somewhere  between  four  and  five  miles 
in  width,  they  were  at  this  time  about 
two-thirds  of  the  way  across.  It  was 
about  the  fourth  watch  of  the  night,  or 
between  three  and  four  o'clock  in  the 
morning,  Mark  6  :  48.  The  reason 
of  their  fear  when  they  saw  Jesus  was 
that  they  did  not  recognize  him.  The 
other  accounts  say  that  they  thought 
it  was  a  spirit. 

20.  Jesus  no  longer  acts  as  if  he  would 
pass  by  them  (Mark  6  :  48),  nor  does  he 
any  longer  continue  silent.  They  are 
sufficiently  tried,  and  immediately  upon 
their  manifesting  their  terror  by  crying 
aloud,  Jesus  talked  with  them.  The 
familiar  and  tender  tones  of  his  voice 
indicate  who  he  is,  and  tend  at  once  to 
allay  their  fears.  His  words,  too,  are 
adapted  to  dispel  their  superstitious 
alarm.  It  is  I,  be  not  afraid.  Fear 
not  any  danger,  since  I,  whom  you  know 
as  your  Lord  and  Teacher,  am  here.  At 
this  point  Matthew  relates  the  incident 
of  Peter's  vain  desire  and  attempt  to 
imitate  his  Master  in  walking  on  the 
water.  Much  has  been  written  upon 
this  miracle,  and  much  to  no  purpose. 
The  silly  evasion  of  those  who,  to  ex- 
plain away  the  miracle,  would  translate 
''walking  on  the  shore  of  the  sea,"  is 
opposed  alike  to  the  strict  and  natural 
meaning  of  the  words,  the  evident  de- 
sign and  form  of  the  narrative  in  relat- 
ing a  miracle,  and  the  surprise  and  ter- 
ror of  the  disciples  at  the  sight.  How 
Jesus  could  have  walked  on  the  water 
we  are  not  informed — whether  he  sus- 
pended the  law  of  gravity  in  his  own 
case,  or  counteracted  the  force  of  gravity 
by  divine  power,  or  made  the  waters 
solid  beneath  his  feet.  The  second  sup- 
position seems  tome  the  most  plausible. 
But  he  was  divine,  and  the  laws  of  Na- 
ture were  subject  to  him,  of  which  he 


could  easily  make  a  use  wholly  nn- 
known  to  us. 

21.  Then  they  willingly  received, 

etc.  Their  willingness  is  contrasted  with 
their  previous  fear.  It  would  seem  that 
in  the  immediate  coming  of  the  ship  to 
the  land  there  is  another  miracle.  The 
ship  immediately  came,  apparently 
with  miraculous  .  speed,  to  the  land 
whither  they  were  going;  that  is,  to 
Capernaum,  ver.  17.  Yet  in  popular 
language  we  often  use  such  expressions 
as  immediately,  at  once,  meaning  very 
soon.  Nor  is  it  necessary  to  suppose 
that  they  landed  at  once.  As  it  was 
very  early  in  the  morning,  they  may 
have  rested  a  while  in  the  boat. 

22-59.  Jesus  discoukses  in  re- 
gard TO  THE  Bread  of  Life  in  the 
Synagogue  at  Capernaum.  Re- 
corded only  by  John. 

22.  This  paragraph,  to  verse  25,  ac- 
cording to  the  most  approved  text,  reads 
as  follows  :  "  On  the  morrow,  the  mul- 
titude that  stood  on  the  other  side  of 
the  sea  saw  that  there  was  not  another 
boat  there  except  one,  and  that  Jesus 
did  not  go  with  his  disciples  into  the 
boat,  but  his  disciples  went  away  alone. 
But  other  boats  came  out  from  Tiberias, 
near  the  place  where  they  ate  the  bread, 
the  Lord  having  given  thanks.  When 
therefore  the  multitude  saw  that  Jesus 
was  not  there,  nor  his  disciples,  they 
embarked  themselves  in  the  boats,  and 
came  to  Capernaum,  seeking  Jesus." 
The  statement  of  ver.  22  is  intended  to 
explain  the  surprise  of  the  multitude  in 
finding  Jesus  on  the  other — that  is,  the 
western — side,  expressed  in  ver.  25. 
There  was  only  one  boat  there,  and 
Jesus  did  not  go  in  that.  How,  then, 
did  he  get  there  ? 

23.  This   verse    explains    how    they 
came  over  themselves.    Howbeit,  hxU, 


A.  D.  29. 


JOHN  VI. 


115 


Tiberias  nigh   unto  the   place  where   they  did  eat 

24  bread,  after  that  the  Lord  had  given  thanks : )  when 
the  people  therefore  saw  that  Jesus  was  not  there, 
neither  his  disciples,  they  also  took  shipping,  and 

25  came  to  Capernaum,  seeking  for  Jesus.  And  when 
they  had  found  him  on  the  other  side  of  the  sea,  they 
said  unto  him,  ^  Rabbi,  when  earnest  thou  hither? 

26  Jesus  answered  them  and  said.  Verily,  verily,  I  say 
unto  you,  ^  Ye  seek  me,  not  because  ye  saw  the  mira- 
cles, but  because  ye  did  eat  of  the  loaves,  and  were 


<«  ch.  1.  38. 

•  Ezek.  33.31 ;  Thil 
2.  21 ;  .3.  19. 


From  Tiberias.  See  on  ver.  1.  This 
is  the  only  mention  of  this  city  in  the 
Bible.  "  Tiberias  is  situated  on  the 
lake,  and  is  held  by  the  Jews  to  be  the 
place  where  the  true  Messiah  (yet  to 
comej  will  land  as  he  rises  from  this 
sea  and  is  about  to  establish  his  throne 
on  Mount  Safed.  The  great  Jewish 
university  was  tor  three  hundred  years 
here,  making  the  place  the  intellectual 
metropolis  of  the  Jews.  Here  the  Jlish- 
na,  or  oral  law,  was  reduced  to  a  writ- 
ten form,  and  the  Gemara,  or  com- 
mentary on  the  3Ii.<shna,  was  compiled, 
forming  what  is  now  known  as  the 
Jerusalem  Talmud,  There  are  about 
2000  inhabitants  in  Tiberias,  half  of 
whom  are  Jews — a  poor,  squalid,  sickly- 
looking  remnant  of  this  ancient  peo- 
ple."—Dr.  Fish,  Bible  Lands  Illus- 
trated, pp.  552,  553. 

"  Is  it  not  somewhat  strange  that  our 
Saviour  never  entered  Tiberias  ?  This 
is  not  quite  certain,  for  he  undoubtedly 
visited  many  places  which  are  not  men- 
tioned by  any  of  the  evangelists.  And 
if  the  tradition  respecting  the  site  of 
the  present  old  church  has  any  founda- 
tion in  fact,  he  did  actually  enter  it, 
and  even  after  his  resurrection.  It  is 
my  opinion,  however,  that  he  never 
came  to  Tiberias ;  and  for  several  rea- 
sons, which,  by  the  aid  of  Josephus,  we 
are  able  to  discover.  He  tells  us  that 
Herod,  in  order  to  people  his  new  city, 
brought  many  strangers  and  people 
called  Galileans,  and  many  not  even 
freemen,  but  slaves.  In  short,  Herod 
gathered  up  all  classes  and  compelled 
them  to  settle  in  Tiberias.  This  was 
not  a  population  with  which  our  Lord 
and  his  disciples  would  choose  to  asso- 
ciate. Josephus  further  states  that  to 
make  this  place  habitable  was  to  trans- 
gress the  ancient  laws  of  the  Jews,  be- 
cause '  many  sepulchres  were  here  to  be 
(•ken  away  in  oi'der  to  make  room  for 


the  city  of  Tiberias,  whereas  our  law 
pronounces  that  such  persons  are  un- 
clean for  seven  days.'  Jesus  therefore 
could  not  enter  this  city  without  becom- 
ing ceremonially  unclean,  and  we  know 
that  both  he  and  his  disciples  scrupu- 
lously avoided  any  such  violation  of 
the  law  of  Moses.  He  never  visited  Ti- 
berias, and  thus  the  silence  of  the  evan- 
gelists in  regard  to  it  is  explained." — 
Dr.  Thomson,  Land  and  Book,  pp.  72. 
75. 

After  that  the  Lord,  etc.,  rather, 
The  Lord  having  given  thanks.  A  most 
noticeable  and  instructive  reference  to 
the  exhibition  of  divine  power  in  con- 
nection with  giving  thanks. 

24.  They  also  took  shipping. 
The  boats  are  those  mentioned  in  the 
preceding  verse  as  coming  out  from  Ti- 
berias. The  multitude  was  convinced 
that  Jesus  had  in  some  way  gone  to  the 
other  side,  and  so  they  came  over  to  find 
him. 

25.  The  multitude  is  curious  to  know 
not  only  how,  but  when,  .Jesus  could 
have  come  over  the  lake;  for  they  have 
been  watching  the  coast  all  the  time, 
and  did  not  see  him.  Rabbi.  See  ou 
ch.  1  :  .38. 

26.  The  Verily,  verily,  I  say  unto 
you,  with  which  Christ  begins,  is  his 
most  impressive  way  of  introducing  a 
statement.  He  attributes  to  this  multi- 
tude the  lowest  motives  short  of  posi- 
tive hostility  for  seeking  him  —  be- 
cause ye  did  eat  of  the  loaves,  and 
were  tilled.  Next  above  these,  and 
the  most  common  class  that  Christ  en- 
countered, were  those  who  were  attract- 
ed by  the  miracles  that  he  performed, 
and  accorded  to  him  a  certain  authority 
corresponding  to  these.  Then  there 
were  those  who  admired  his  teachings, 
his  character,  and  so  on.  But  here 
were  those  who  were  influenced  mainly 
by  sttlfish  interests  of  a  low  order.    The 


U6 


JOHN  VI. 


A.  D.  29. 


27  filled.    Labor  not  for 'the  meat  which  perislieth,  but   ' 
« for  that  meat  which  endureth  unto  everlasting  life, 
which  the  Sou  of  man  ''shall  give  unto  you:  'for  him 
hath  God  the  Father  sealed.  « 

28  Then  said  they  unto  him,  What  shall  we  do,  that   » 

29  we  might  work  the  works  of  God?  Jesus  answered 
and  said  unto  them,  ''  This  is  the  work  of  God,  that 
ye  believe  on  him  whom  he  hath  sent. 

30  They  said  therefore  unto  him,  ^  What  sign  showest 
thou  then,  that  we  may  see,  and  believe  thee?    What 

31  dost  thou  work?     ™Our  fathers  did  eat  manna  in  the   ' 
desert ;  as  it  is  written,  °  He  gave  them  bread  from 
heaven  to  eat. 

Cor.  1.22.    m  Ex.  16.  4-15;  Num.  11.7;  Neh.  9.  15;  1  Cor.  10.3.    nNeh.9, 15. 


ch.  4.  13,14;  Isa. 

55.  2,  3 ;  Matt.  6. 

19,  20 ;  Luke  10. 

41,  42. 
vers.  40,51,54,68. 

ch.  10.28;  17.2. 
ch.  1.33,  34;  2.  2 

0.  37;  8.  18;  Ps 

2,  7  ;  Isa.  42.  1 ; 
Matt.  3.  13,  16. 
17;  17.  5;  Mark 

1.  11  ;  9.  7;  Luke 

3.  22;  9.  35;  Acts 

2.  22;  2  Pet.  1.17. 
1  John  3.  22,  23. 
ch.  2.  18;  Matt, 

12.  38;  16.  1-4; 
Mark    8.   11 ;    1 


word  translated  miracles  is  significant. 
It  means  signs,  and  the  idea  is  tlierefore 
not  because  you  saw  signs  of  divine  au- 
thority. This  is  the  word  commonly 
used  by  John.  On  the  words  used  in 
designating  miracles  see  on  ch.  2:11. 

27.  The  connection  between  this  verse 
and  verse  28  is  shown  better  by  substi- 
tuting work  for  labor.  Work  not  for 
the  food,  make  it  not  your  chief  busi- 
ness, as  you  are  now  doing  by  follow- 
ing me  from  place  to  place.  They  were 
following  Christ  for  material  food  which 
perishes,  and  he  warns  them  to  seek  in- 
stead that  meat,  the  spiritual,  eternal 
food,  which  he  bestows.  Son  of  man, 
see  on  ch.  1  :  51.  The  term  is  specially 
appropriate  here,  as  it  is  only  by  vir- 
tue of  his  incarnation  and  Messianic 
ofiice  that  Christ  gives  this  enduring 
food.  That  he  can  give  them  this  food 
is  shown  by  the  fact  that  he  is  sealed 
by  the  Father.  To  seal  a  thing  is  to 
attest  it  as  a  genuine  product  or  pos- 
session of  the  person  whose  seal  is 
attached  to  it.  He  had  been  attested 
by  the  Father  in  the  wonders  that  at- 
tended his  birth  and  his  baptism,  and 
in  the  works  he  had  wrought,  ch.  5  : 
36-39.     Compare  ch.  3  :  33. 

28.  Their  question  is  in  answer  to 
Christ's  command  in  the  preceding 
verse,  "  Work  .  .  .  for  the  food  which 
endures."  What  shall  we  do,  that 
we  might  work  the  works  of  God? 
They  understood  from  Christ's  words 
that  he  was  to  give  them  tliis  food  in 
the  character  of  a  messenger  sent  and 
sealed  by  God,  and  that  the  works  ne- 
cessary for  obtaining  it,  therefore,  were 
works  appointed  by  God. 

jy.  Clia-istin  his  answur  points  out  the 


one  work,  in  opposition  to  their  many 
works  (ver.  28),  necessary  to  obtain  this 
food — viz.  to  believe  on  him  whom  the 
Father  sent.  Here  the  human  and  the 
divine  meet:  God  working  in  the  heart, 
and  man  exercising  a  hearty  freedom  in 
saving  faith.  This  work  of  God  must 
be  more  than  an  intellectual  belief;  it 
is  believing  with  tlie  whole  heart. 

30.  The  Jews  in  reply  ask  the  ques- 
tion by  which  they  are  accustomed  to 
test  any  claims  to  divine  commission 
and  authority,  What  sign  showest 
thou  then  ?  The  question  in  general 
was  pertinent,  but  it  seems  very  strange 
that  these  men  should  have  asked  it  just 
at  this  time,  with  the  taste  of  the  mirac- 
ulous food  scarcely  out  of  their  mouths. 
See,  and  believe  thee,  as  one  sent 
from  God,  not  merely  as  a  teacher,  but 
one  divinely  commissioned  as  an  object 
of  faith. 

31.  Our  fathers  did  eat  manna. 
This  verse  gives  an  example  justifying 
their  demand.  Moses  claimed  to  be 
sent  by  God,  and  he  gave  our  fathers 
proof  of  his  claim  in  the  manna  which 
the  Scriptures  dechtre  to  be  bread  from 
heaven,  Ps.  78  :  24.  Can  you  show  like 
proof  of  your  claims  ?  This  adds  to  the 
strangeness  of  their  demand.  That  they 
should  have  asked  for  any  further  sign 
is  unaccountable.  But  that  they  should 
cite  this  precise  counterpart  of  the  mir- 
acle just  performed  before  their  eyes  is 
only  another  and  one  of  the  strongest 
proofs  of  the  power  of  the  sinful  nature 
to  stultify  the  mind.  Perhaps  we  may 
explain  thus:  They  were  ready  to  ac- 
knowledge him  as  a  teacher  whom  the 
Father  had  sanctioned  (vers.  27,  28),  but 
to  trust  in  him  as  one  superior  to  Mosea 


A.  D.  29. 


JOHN  VI. 


117 


32  Then  Jesus  said  unto  them,  Verily,  verily,  I  say 
unto  you,  *>  Moses  gave  you  not  that  bread  from 
heaven ;  but  my  Father  giveth  you  p  the  true  bread 

■  83  from  heaven.  For  i  the  bread  of  God  is  he  "^  which 
Cometh  down  from  heaven,  and  giveth  life  unto  the 

34  world.  Then  said  they  unto  him,  Lord,  evermore 
give  us  this  bread. 

35  And  Jesus  said  unto  them,  '  I  am  the  bread  of  life ; 
*he  that  Cometh  to  me  shall  never  hunger;  and  he 

36  that  belie veth  on  me  "shall  never  thirst.  ^But  I 
said  unto  you.  That  ye  also  have  seen  me,  and  believe 

37  not.  y  All  that  the  Father  giveth  me  ^  shall  come  to 
me ;  and  him  that  cometh  to  me  ^  I  will  in  no  wise 

»  Luke  23.  40-43 ;  Heb.  7.  25 ;  Rev.  22.  17. 


«  Ex.  16.  4,  8,  15. 
P  vers.  33, 35, 41, 50, 

55,  58. 
q  vers.  38,  48,  51. 
'ch.  3.  13;  1  John 

1.  1,  2. 
•  vers.  48,  58. 
*Matt.  5.  6;  Rev, 

7.  16. 
«ch.4. 13, 14;7.37. 
«  vers.  26,  64  ;  ch. 

5.  38. 
y  vers.  39,  45 ;  ch. 

17.  2,  6,  9,  11,  24. 
«  ch.   10.  28,  29 ;  2 

Thess.  2.  13,  14  ; 

2  Tim.   2.  19;  1 

John  2.  19. 


they  desired  a  sign  greater  than  his  re- 
cent miracle,  one  which  should  surpass 
the  manna  in  the  wilderness. 

32.  This  verse  should  begin  Jesus 
therefore  said.  That,  more  correctly 
the,  iaread  from  heaven.  Jesus  says 
that  the  bread  which  Moses  gave  them 
was  not  the  bread  from  heaven,  the  true, 
the  genuine  heavenly  bread.  Moses  in- 
deed gave  them  manna,  but  not  the 
heavenly  bread.  That  the  Father  gives 
them. 

33.  This  verse  confirms  the  preceding 
statement  by  showing  what  the  true 
bread  of  God  is.  He  which  cometh, 
etc.,  rather  that  which  comes  down  out 
of  heaven  and  gives  life  to  the  ^vorld. 
The  pronoun  in  the  predicate  is  not 
personal  he,  but  that,  referring  to  the 
bread.  The  personal  reference  to  him- 
self is  not  introduced  till  ver.  35. 

34.  Evermore  give  us  this  bread. 
These  men  were  in  the  state  common  to 
men.  As  long  as  God's  gifts  were  of- 
fered to  them  in  a  general  way,  they 
desired  them,  but  as  soon  as  they  found 
out  just  what  these  gifts  were,  and  the 
way  to  obtain  them,  their  ardor  died 
out.  The  word  translated  Lord,  has  a 
wide  range  of  meaning  from  merely 
Sir  to  Master,  and  then  Lord  as  a  divine 
title.  Vn  the  mouths  of  these  men  it 
meant  probably  the  second. 

35.  I  am  the  bread  of  life ;  that 
is,  the  lit  i-giving  bread.  To  this  expla- 
nation of  the  nature  of  the  bread  of  life 
Christ  adds  in  this  verse  a  statement  of 
its  essential  quality,  that  it  for  ever  sat- 
isfies the  cravings  aud  needs  of  the  per- 
son who  partakes  of  it.  In  the  first 
part  of  this  he  drops  the  figure.  In- 
stead of  eating  the  bread,  he  substitutes 


the  spiritual  fact  for  which  that  stands — 
viz.  the  coming  to  him  or  believing  on 
him.  See  on  ver.  47.  The  coming  and 
believing  are  simply  difierent  ways  of 
expressing  the  same  thing,  the  same 
as  the  hungering  and  thirsting  are  only 
different  figurative  expressions  of  the 
soul's  need.  A  great  deal  of  difiiculty 
in  connection  with  this  statement  may 
be  avoided  by  keeping  in  mind  that 
Christ  is  here  speaking,  not  of  the  gen- 
eral wants  of  the  soul,  but  of  its  one 
great  want  of  eternal  life.  Other  de- 
sires may  be  constantly  recurring  and 
constantly  satisfied  anew,  but  this  want 
is  satisfied  once  for  all. 

36.  The  connection  has  to  be  care- 
fully studied  in  order  to  see  the  bearing 
of  this  verse.  They  have  demanded  of 
Christ  a  sign,  that  they  may  see  and 
believe,  and  have  mentioned  among 
such  signs  that  which  Moses  gave  them 
of  the  manna.  And  here  Christ  tells 
them  that  he  himself  is  the  true  heav- 
enly bread,  of  which  the  manna  was 
only  a  type.  Here,  then,  was  the  sign 
that  they  demanded,  only  greater.  He 
himself  was  that  sign.  Yet  he  says, 
You  have  also  seen  me,  and  do  not  be- 
lieve. 

37.  Christ,  however,  is  not  astonished 
in  one  sense  at  this  unbelief.  He  sev- 
eral times  tells  the  Jews  that  no  man 
comes  to  him  except  the  Father  draws 
him.  And  so  he  says  here.  All  that  the 
Father  gives  me  will  come  to  me.  I  do 
not  expect  any  others ;  and  if  you  do 
not  come,  it  is  because  you  do  not  be- 
long to  that  class.  Compare  Ps.  22  : 
30;  Isa.  53  :  10-12;  Rom.  8  :  29.  Him 
that  cometh  to  me,  etc.  In  the 
second  clause  he  reiterates  in  another 


118 


John  vi. 


A.  b.  29 


38  cast  out.  For  I  came  down  from  heaven,  **not  to  do 
mine  own  will,  but  the  will  of  him  that  sent  me. 
And  "  this  is  the  Father's  will  which  hath  sent  me, 
*that  of  all  which  he  hath  given  me  I  should  lose 
nothing,  *but  should  raise  it  up  again  at  the  last  day. 
And  this  is  the  will  of  him  that  sent  me,  'that  every- 
one which  seeth  the  Son, «  and  believeth  on  him,  may- 
have  everlasting  life ;  and  I  will  raise  him  up  at  the 
last  day. 

The  Jews  then  murmured  at  him,  because  he  said, 
I  am  the  bread  which  came  down  from  heaven.  And 
they  said,  •»  Is  not  this  Jesus,  the  son  of  Joseph,  whose 
father  and  mother  we  know?  How  is  it  then  that  he 
saith, '  I  came  down  from  heaven  ? 


39 


40 


41 
42 


b  ch.  4.  34 ;  5.  30 

Matt.  10.  28  ;  26 

39;  Rom.  15.  3 

Heb.  5.  8. 
0  Lukel2.32 ;  Rom. 

8.  28-31. 
d  ch.  10.  28  ;  17. 12  ; 

18.  9;  Col.  3.  3, 

4;   1   Pet.   1,  5; 

Jude  1. 
•ch.      11.     24-26; 

Rom.  8.11;  Plfil. 

3.  20,  21. 
'ch.3.  15,  16;  4.  14. 
t  vers.  35,  54 ;  ch, 

5.  24. 
•"Ch.  7.  27;  Matt. 

13.  55,  56 ;  Mark 

«  1  Cor.  15.  47. 


form  the  statement  that  this  coming  to 
him  is  what  decides  the  matter,  and 
secures  to  the  comer  eternal  life.  Such 
a  person,  he  says,  he  cannot  reject,  he 
will  not  cast  out.  If  such  casting  out 
were  possible,  the  person  coming  to  him 
miglit  not  secure  life  for  himself,  or 
after  securing  it  might  lose  it.  But 
him  who  comes  to  him  he  will  in  no 
wise  cast  out.  His  salvation  is  fully 
assured. 

38.  For  I  came  down.  This  last 
Btatement  Christ  confirms  by  the  as- 
surance that  he  came  down  from 
heaven  to  do  the  Father's  will,  which 
of  course  involves  the  keeping  of  what 
the  Father  has  given  him,  instead  of 
casting  it  out.  Here  is  one  of  the  com- 
forts of  the  doctrine  of  free  grace,  that 
a  work  which  has  originated  with  the 
Father,  as  in  this  case  the  coming  to 
Christ  is  represented  as  doing,  Christ  is 
under  obligation  to  render  permanent, 
and  secure  to  it  an  eternal  blessing. 
The  doctrines  of  "  election  "  and  "  per- 
severance or  preservation "  stand  to- 
gether. On  the  will  of  Christ  and  its 
relation  to  the  Father's  will,  see  on  ch. 
5  :  30. 

39.  And  this  is  the  Father's  will. 
According  to  the  best  critical  author- 
ities, the  word  Father  does  not  belong 
here,  but  in  ver.  40.  They  make  this 
verse  read,  him  which  hath  sent  me,  and 
ver.  40,  the  Father  which  hath  sent 
me.  In  either  case  the  meaning  is  the 
Bame.  Christ  states  here  what  the 
Fatlier's  will  is,  which,  in  connection 
with  his  purpose  to  do  that  will,  makes 
it  sure  that  he  will  not  cast  out  any  one 
who  comes  to  him — viz.  that  he  should 


lose  nothing  of  all  that  the  Father 
gives  him.  The  last  day  is  of  course 
the  day  of  Christ's  second  coming  and 
of  the  judgment.  Christ  does  not  mean 
here  the  bodily  resurrection  only,  for 
that  is  common  to  all,  but  both  the 
spiritual  resurrection  referred  to  in  ch. 
5  :  21-27  and  the  resurrection  to  a  glo- 
rified body,  which  is  the  culminating 
work  of  redemption.  Compare  note  on 
ch.  5  :  29. 

40.  The  verse  should  begin  with  For 
It  confirms,  therefore,  the  preceding 
statement  about  the  Father's  will.  It 
is  his  will  that  Christ  should  lose  noth- 
ing of  all  that  he  has  given  him,  for  it 
is  his  will  that  all  such  have  eternal 
life.  Which  seeth  the  Son,  gets  or 
receives  knowledge  of  him.  Those 
whom  the  Father  has  given  the  Son 
and  those  who  believe  on  the  Son  are 
the  same.  See  ver.  37.  The  I  in  the 
last  clause  is  emphatic,  equivalent  to 
/,  for  my  part.  Notice  how  this,  1  will 
raise  him  up  at  the  last  day,  comes  in  as 
a  refrain  all  through  this  passage  (vers. 
40,  44,  54),  giving  it  a  treble  assurance. 

41,  42.  The  Jews,  the  leaders,  and 
perhaps  their  views  spreading  among 
the  multitude,  then,  rather,  therefore, 
murmured  at  him.  According  to 
Greek  usage,  the  word  translated  m,ur- 
mur  means  "a  murmuring  of  disdain." 
— Tholuck.  It  was  a  fault-finding 
among  themselves  (ver.  43),  with  a  con- 
temptuous spirit.  It  was  at  him,  de- 
noting opposition,  antagonism.  They 
complained  because  Christ  claimed  a 
h-eavenly  origin,  whereas  they  knew,  or 
supposed  they  knew,  his  earthly  origin, 
lu  like  manner,  they  disputed  his  Mes- 


V.  D.  21). 


TOHN  VI. 


119 


13      Jesus  therefore  answered  and  said  unto  them,  Mur- 

44  niur  not  among  yourselves.     ''  No  man  can  come  to 

me,  '  except  the  Father  which  hath  sent  me  ""  draw 

15  him  ;  and  I  will  raise  him  up  at  the  last  day.     °  It  is 

written  in  the  prophets.  And  they  shall  be  all  taught 

of  God.     Every  man  therefore  that  hath  heard,  and 

46  hath  learned  of  the  Father,  cometh  unto  me.  'Not 
that  any  man  hath  seen  the  Father,  Psave  he  which 
is  of  God,  he  hath  seen  the  Father. 

47  Verily,  verily,  I  say  unto  you,  i  He  that  believeth 


'  ver.  65 ;  ch.  3. 27 

12.  37-40. 
iWatt.    11.  25-27 

16.  17. 
»ch.   12.  32;   Sol. 

Song  1.  4;    Jer. 

31.  3. 
■  Mic.  4.  2 ;  Heb. 

8.  10;  10.  16. 
och.  1.  18;  5.37. 
P  ch.  7.  29  ;  8.  19  ; 

Matt.      11.     27; 

Luke   10.   22. 
1  ch.  3.  IG,  18,  36. 


sianic  claim  by  the  statement  that  he 
caine  from  Nazareth,  instead  of  the 
Bethlehem  of  the  Messianic  prophecy ; 
whereas  a  little  inquiry  would  have 
shown  that  Christ  had  no  earthly  father, 
and  that  he  came  from  Bethlehem. 

43,  44.  On  Murmur,  see  ver.  41. 
Why  ver.  44  should  be  given  as  a  rea- 
son for  the  Murmur  not  among  your- 
sdves  is  difficult  to  see.  It  may  be 
this :  The  claim  which  Christ  set  up  to 
be  the  bread  from  heaven  is  the  reason 
which  he  has  given  why  men  should 
come  to  him,  ver.  35.  They  complained, 
on  the  other  hand,  that  there  was  direct 
proof  of  his  earthly  origin.  But  he 
tells  them  not  to  complain  about  that, 
because  it  is  not  by  weighing  such  argu- 
ments pro  and  con.  that  men  are  brought 
to  him,  but  by  the  Father's  drawing.  It 
seems  evident  that  the  drawing  here  is 
something  more  than  the  use  of  motives 
and  appeals  which  the  man  may  yield 
to  or  resist ;  for  the  drawing,  whatever 
it  is,  is  that  which  decides  the  matter  ; 
and  these  Jews,  whom  Christ  evidently 
does  not  regard  as  having  this  drawing, 
had  all  of  mere  external  influences  that 
man  can  have.  In  the  last  clause  Christ 
states  what  he  does  in  the  matter :  The 
Father  draws  men  to  him,  and  he  on 
his  part  raises  them  up  at  the  last  day. 
They  are  graciously  allured  by  divine 
love,  ch.  12  :  32.  Ou  this  resurrection 
see  on  ver.  39. 

45.  Prophets.  So  one  division  of 
the  Old  Testament  Scriptures  was  called. 
This  quc>tation  is  from  the  same  passage 
(Isa.  54  :  13,  quoted  freely  from  the  Sep- 
tuagint  version)  which  the  apostle  Paul 
quotes  in  Gal.  4 :  26,  27,  where  he  refers  it 
to  the  Jerusalem  above.  The  children  of 
this  heavenly  Jerusalem,  "  which  is  the 
mother  of  us  all,"  are  all  to  be  taught 
of  God.  Compare  Jer.  31  :  33 ;  Joel 
3  :  16 ;  Mic.  4  :  2.    This  divine  instruc- 


tion is  to  characterize  them  rather 
than  any  human  teaching,  and  there- 
fore the  Lord  declares  that  it  is  such  at 
have  received  this  who  come  to  him. 
Every  mau  therefore  that  hath 
heard.  The  Father's  instruction  is 
effectual,  but  there  must  be  not  only 
the  hearing,  but  also  the  learning. 
Compare  Matt.  11  :  28-30. 

46.  The  Lord  guards  his  hearers,  how- 
ever, against  the  possible  inference  that 
any  one  has  seen  the  Father;  for 
this  instruction  is  not  outward  and  vis- 
ible, the  result  of  personal  intercourse, 
but  is  imparted  inwardly  and  secretly 
to  the  soul.  Save  he  which  is  oi, 
or  from,  God,  etc.  Only  he  himself, 
who  comes  from  the  immediate  pres- 
ence of  God,  has  seen  the  Father. 
Christ  does  not  speak  here  of  his  divine 
origin,  as  our  version  seems  to  imply, 
but  of  his  coming  froin  the  presence  of 
God.  In  that  presence,  from  which  he 
has  come  to  earth,  he  has  seen  the 
Father.  As  far,  therefore,  as  outward 
instruction  by  the  ordinary  processes  is 
concerned,  he  reveals  the  Father  and 
teaches  men  his  nature  and  character, 
while  the  Father,  on  his  part,  by  secret 
processes  within  the  soul  itself,  draws 
men  to  Christ. 

47.  In  this  verse,  after  showing  the 
way  in  which  men  are  brought  to  him, 
Christ  resumes  again  the  main  subject 
of  his  discourse  by  showing  the  result 
of  coming  to  him  or  believing  on  him. 
The  believer  receives  the  gift  of  eternal 
life,  for  in  believing  he  partakes  of 
Christ,  who  is  the  bread  of  life.  He 
that  believeth  on  me.  Here,  as 
throughout  the  Scriptures,  and  espe- 
cially the  New  Testament,  faith  is  made 
the  root  of  Christian  life,  the  funda- 
mental distinguishing  characteristic  of 
the  Lord's  disciples.  Christians  are 
"  believers."   This  faith  is  not  the  mer^ 


120 


JOHN  VI. 


A.  D.  29. 


48  on  me  hath  everlasting  life.    ""  I  am  that  bread  of  life. 

49  'Your  fathers  did  eat  raanua  in  the  wilderness,  and 

50  are  dead.  *  This  is  the  bread  which  cometh  down 
from  heaven,  that  a  man  may  eat  thereof,  and  not 

51  die.  I  am  the  living  bread  "  which  came  down  from 
heaven  ;  if  any  man  eat  of  this  bread,  he  shall  live  for 
ever.  And  *  the  bread  that  I  will  give  is  my  flesh, 
which  I  will  give  ^  for  the  life  of  the  world. 


» vers.  33-35. 

»  ver.  31. 

*  vers.  51,58;  ch.6. 

24;  11.  26, 
»ch.  3.  13. 
»  vers.o2-57;Mat*. 

20.  28  ;  Luke  22. 

19;  Epli.5.  2,25; 

lleb.  10.  5,  10. 
Jch.  1.  29;  2  Cor. 

9.  15  ;  1  John  2. 

2 ;  4.  14. 


conviction  of  judgment  that  Christ  is 
what  he  claimed  to  be.  It  is  also  the 
taking  of  Christ  to  be  for  us  what  he  offers 
to  be ;  and  thus  it  is  the  attachment  of 
ourselves  to  him,  to  be  for  him  what  he 
requires.  It  is  the  acceptance  of  Christ 
as  our  Lord  and  Saviour,  and  the  sur- 
render to  Christ  in  loyal,  worshipful 
devotement.  Thus  it  is  the  bond  of 
union  between  Christ  and  Christ's,  and 
the  condition  of  all  that  fulness  of  mani- 
fold gracious  life  coming  from  the 
union.  While  at  the  first  exercise  of 
faith  the  believer  is  justified  and  ever- 
lasting life  is  secured,  yet  it  is  not  to  be 
regarded  as  something  separate,  merely 
done  at  the  start  and  not  continued — 
once  for  all  wrought,  and  then  left  be- 
hind as  history  merely.  It  is  perpetual, 
continuous,  not  to  be  interrupted  ;  the 
constant  present  condition  of  a  present 
life.  Hence  the  words,  "  He  that  be- 
lieveth,"  or,  more  exactly,  "  is  believ- 
ing " — i.  e.,  all  the  time — not  "  he  that 
did  believe."  Sometimes  God,  and 
sometimes  God's  word,  is  spoken  of  as 
the  object  of  faith  ;  but  it  all  comes  to 
the  same  thing,  because  God's  word  ex- 
hibits God  in  his  relation  to  us  lost  men, 
and  to  believe  in  it  is  to  believe  in  him. 
But  God  meets  us  lost  men  in  the  per- 
son of  Jesus  Christ;  and  hence  to  be- 
lieve in  God  as  our  God  is  to  believe  in 
Christ.  See  this  taught  in  vers.  35- 
40. 

48.  It  should  read  the  instead  of  that 
bread  of  life.  So  also  it  is  the  life  just 
referred  to.  Christ  is  the  life  as  well 
as  bread.  It  is  the  former  which  is  at 
the  root  and  makes  him  the  living 
bread,  ver.  51. 

49.  He  states  here  again  the  contrast 
between  himself  and  the  manna  eaten 
by  their  fathers.  They  ate  that,  and 
died.  Your  fathers,  referring  to 
their  own  words  in  ver.  31.  And  are 
dead,  better,  and  died.  Jesus  shows 
what  worthless  desires  and  ambitions 


move  them.     They  need  more  than  a 
mere  temporal  Saviour. 

50.  This  bread,  on  the  contrary, 
comes  down  out  of  heaven  in  a  sense  of 
which  the  heavenly  origin  of  the  manna 
is  only  the  type,  and  comes  for  this  pur- 
pose— that  he  who  eats  of  it  may  not 
die.  That  could  only  defer  death,  this 
prevents  it.  God  had  fi'om  the  begin- 
ning been  pointing  men,  and  especially 
the  Jews,  to  this  infinite  good,  of  which 
his  self-righteous  critics  and  foes  seemed 
not  to  have  the  faintest  suspicion.  Hav- 
ing thus  told  them  of  what  kind  of 
bread  man  has  need,  he  goes  on  again 
to  tell  them  where  only  thev  can  find 
it. 

51.  In  the  first  part  of  this  verse  he 
merely  reiterates  the  statement  that  he 
is  this  living,  heavenly,  bread,  which 
imparts  eternal  life.  If  any  man  eat 
of  this  bread.  If  he  would  be  saved, 
he  must  be  active — receive,  accept,  and 
obey  Christ.  But  in  the  last  part  he 
adds  to  this  the  further  limiting  state- 
ment that  the  bread  is  his  flesh,  which 
he  will  give  for  the  life  of  the 
world.  This  in  the  original  is  intro- 
duced as  something  of  special  import- 
ance :  And  indeed,  or  Vea,  and  thi* 
bread.  Several  manuscripts  omit  the 
second  which  I  will  give,  in  irhich 
case  it  may  be  rendered,  Yea,  and  this 
bread,  which  I  will  give  for  the  life  of 
the  world,  is  my  flesh.  It  was  by  his 
death  he  was  to  become  bread,  a  Sa- 
viour. The  cross  is  in  his  view.  His 
flesh,  given  for  th'=  life  of  the  world,  is 
his  sacrificial,  his  atoning  death.  Jus- 
tification and  salvation  are  secured  on 
the  part  of  the  believer  by  faith  in 
Christ's  atoning  work.  Bom,  5  :  1,  12- 
21.  This  is  the  eternal  life.  Insep- 
arably connected  with  justitication  is 
spiritual  life  in  the  soul,  the  union  be- 
tween Christ  and  the  believer,  i)resented 
in  the  fifteenth  chapter,  and  the  con- 
sequent   fruit.     Roman    Catholics   and 


A.  D.  29. 


JOHN  VI. 


121 


62      The  Jews  therefore  "^  strove  among  themselves,  say-   ich.  7.  43;  9.  16; 

ing,  *  How  can  this  man  give  us  his  flesh  to  eat  ?  ^  ^^-  ^^• 

f»8      Then  Jesus  said  unto  them,  Verily,  verily,  I  say      2.  14.'     ' 

unto  you,  Except  ^  ye  eat  the  flesh  of  the  Son  of  man,   *»  ch.  ^3.  ^36  ;^  Matt. 

54  and  drink  his  blood,  ye  have  no  life  in  you.     "  Whoso      ""  ""  "°" '  ^"' ~ 
eateth  my  flesh,  and  drinketh  my  blood,  hath  eternal 

55  life ;  and  I  will  raise  him  up  at  the  last  day.     For  my 
flesh  is  meat  indeed,  and  my  blood  is  drink  indeed. 

oQ  He  that  eateth  my  flesh,  and  drinketh  my  blood, 


26.26-28;  IJohn 
5.12. 
•  vers.  27,  40,  63  ; 
ch.  4.  14. 


others  who  believe  in  the  saving  power 
of  the  sacraments  interpret  the  expres- 
sions used  here  literally,  and  find  in 
them  transubstantiation,  or  the  chang- 
ing of  the  bread  and  wine  of  the  Lord's 
Sapper  into  Christ's  body  and  blood, 
and  teach  that  tliere  is  salvation  in  the 
partaking  of  these.  But  Christ  furnishes 
the  corrective  to  such  literalism  by 
translating  the  eating  and  drinking  into 
their  spiritual  equivalent — coming  or 
believing.  See  vers.  35,  37,  40,  44. 
Eating  here  is  only  another  name  for 
faith.  But,  on  the  other  hand,  there 
can  be  little  doubt  that  Christ  is  here 
speaking  of  the  same  spiritual  facts  as 
are  represented  in  the  Lord's  Supper. 
The  fact  that  the  figure  used  is  the 
same,  and  the  explanation  of  the  figure 
as  referring  to  his  atoning  death  in  both 
cases,  leave  no  room  to  doubt  about 
that. 

52.  This  idea  of  eating  Christ's  flesh 
seemed  so  strange  and  unaccountable  to 
the  Jews  that  they  strove,  fell  to  dis- 
puting, among  themselves,  what  he 
3ould  mean,  how  it  could  be  possible 
for  him  to  do  such  a  thing. 

53.  The  Lord,  however,  does  not  an- 
swer their  question,  but  simply  reiter- 
ates in  the  most  impressive  manner  the 
statement  that  only  by  this  eating  can 
they  secure  eternal  life.  Except  ye 
eat  the  flesh,  .  .  .  and  drink,  etc. 
Literal  drinking  of  blood  would  be 
most  abhorrent  to  a  Jew,  Gen.  9:4; 
Lev.  3  :  17 ;  7  :  26  ;  17  :  14 ;  Deut.  12  : 
23.  The  strangeness  of  the  language 
would  naturally  suggest  that  his  words 
should  be  taken  in  a  deeper  sense.  In- 
deed, he  makes  the  reference  to  his  death 
still  plainer  by  adding  the  drinking  of 
his  blood  to  the  eating  of  his  flesh.  One 
naturally  thinks  of  the  Lord's  Supper, 
but  it  is  only  as  the  Supper  visibly  ex- 
hibits the  relation  of  Christians  to 
Christ,  and  so  speaks  the  same  language 
which  Jesus  here  uses.   He  is  not  speak- 

11 


ing  of  the  Supper,  but  both  he  and  the 
Supper  speak  of  our  salvation  through 
his  death.  Indeed,  the  phraseology  in 
the  original  is  definite  and  unmistaka- 
ble. The  eating  and  drinking  are  not, 
as  we  might  expect,  in  oi-der  to  sustain 
life,  but  to  give  it — to  produce  life  where 
there  is  now  death.  You  have  no  life, 
Christ  says,  unless  you  partake  of  these 
life-giving  elements;  and  the  tenses 
employed  are  such  as  to  denote  a  single 
act.  Indeed,  this  is  the  point  of  the  ar- 
gument, that  the  one  act  secures  eter- 
nal  life.  And  this  corresponds  with 
what  we  know  of  the  spiritual  facts 
represented.  The  one  act  of  faith  se- 
cures justification  and  eternal  life.  The 
same  view  is  presented  wherever  Christ 
employs  this  figure. 

54,  This  verse  presents  the  positive 
side.  It  is  not  only  true  that  without  this 
act  of  faith  one  has  no  life,  but  also  that 
whoever  performs  it  has  eternal  life.  It 
is  indispensable  and  sure.  Hath  eter- 
nal life.  The  present  is  again  used — 
has  it  710?^,  as  those  Jews  did  not  have 
it.  I  will  raise  him  up,  etc.  The 
third  time  asserted  within  a  few  verses. 
See  vers.  40,  44.  Eternal  life  comes  to 
its  completeness  at  the  resurrection. 

55.  Formy  flesh  is  meat  indeed, 
and  my  blood  is  drink  indeed. 
Christ  means  that  they  fulfil  the  expec- 
tations based  on  them.  They  do  not 
deceive,  as  other  articles  of  food  and 
drink  do,  by  leaving  the  person  who 
partakes  of  them  to  die  at  last. 

5Q.  In  this  verse  Christ  explains  how 
it  is  that  the  one  eating,  or  the  one  act 
of  faith,  produces  such  permanent  re- 
sults. Dwelleth  in  me,  and  I  in 
him.  This  is  more  than  imitation  :  he 
who  thus  partakes  of  Christ  abides  in 
Christ,  and  Christ  in  him.  There  is  a 
permanent  union  established  between 
the  soul  and  Christ,  who  thus  becomes 
the  source  of  eternal  life.  Compare  ch, 
16  :  5 ;  1  Cor.  6  :  17. 


122 


JOHN  VI. 


A.  D.  29 


57  *dwelleth  in  me,  and  I  in  him.  As  *the  living 
Father  hath  sent  me,  'and  I  live  by  the  Father;  so 

58  he  that  eateth  me,  even  he  ^^ shall  live  by  me.  ''This 
is  that  bread  which  came  down  from  heaven ;  not  as 
your  fathers  did  eat  manna,  and  are  dead ;  he  that 
eateth  of  this  bread  shall  live  for  ever. 

59  These  things  said  he  in  the  synagogue,  as  he  taught 
in  Capernaum. 

GO        Many  therefore  of  his  disciples,  when  they  had   '  ver.66;Matt.ii.6 
heard  this,  said.  This  is  an  hard  saying;  who  can 


<»ch.  15.4,5;  Eph 
3.  17;  1  John  8. 
21 ;  4.  12,  lo,  16. 

•  Ps.  18.  46  ;  84.  2  ; 
Jer.  10.  10;  1 
Thess.    1.   9. 

'ch.  5.  26;  17.  21. 

fch.  11.2.5,26;  (Jul. 
2.  20  ;  Col,  3.  3,  4. 

k  vers.  49-51. 


57.  Here  the  Lord  carries  the  source 
back  further  still,  to  the  Father.  The 
principle  on  which  the  statements  of 
the  verse  are  based  is  that  life  is  the 
source  of  life.  Compare  ch.  17  :  21. 
Hence  the  three  steps,  the  living 
Father,  the  Son  living  by  the  Father, 
and  the  man  who  partakes  of  the  liv- 
ing Son  living  by  him.  The  compari- 
son is  as  follows :  "  Just  as  it  was  a 
living  Father  that  sent  me,  and  I  live 
by  him,  even  so  he  who  eats  of  the  liv- 
ing me  shall  live  by  me."  The  union 
of  Christ  and  Christ's  is  here  put  in 
the  strongest  light,  and  the  results  of  it 
again  put  in  sublime  contrast  with  mere 
earthly  good.  If  we  turn  to  the  fif- 
teenth chapter  of  John,  we  find  the 
Saviour  teaching  this  same  doctrine  of 
union  with  him  by  the  similitude  of  the 
vine  and  its  branches.  There,  as  here, 
he  shows  that  the  union  is  to  be  both 
vital  and  voluntary.  Because  vital,  its 
absence  implies  spiritual  death;  its 
presence  life,  and  the  same  life  that 
was  in  Jesus — a  pure,  lovely,  and  lov- 
ing, right  and  righteous  life — a  life  all 
the  fuller  and  stronger  the  closer  and 
more  perfect  the  union,  as  the  life  of 
the  branch  is  at  its  best  only  in  case  its 
union  with  the  trunk  be  complete,  only 
as  the  strength  of  a  man  be  full  when 
lie  partakes  to  the  full  of  proper  food. 
It  is  a  voluntary  union,  and  therefore 
we  have  something  to  do — living  not 
merely  for  Christ,  but  in  him — first  in 
liim,  and  then  for  him. 

58.  This  is  that,  or  the,  bread, 
etc.  This  verse  sums  up  the  entire 
statement.  After  giving  the  nature  and 
various  qualities  of  the  heavenly  bread, 
Christ  recapitulates,  saying,  This  which 
I  have  described  is  the  bread  from 
heaven,  unlike  that  which  your  fathers 
ate  in  the  wilderness  in  one  important 
particular,  since  it  gives  eternal  life, 
while  those  who  ate  of  that  died  not- 


withstanding. It  is  well  known  that 
they  did  eat  manna,  and  are 
dead. 

59.  Synagogue  means  assembly,  con- 
gregation, and  is  applied  both  to  a  relig- 
ious gathering  having  certain  judicial 
powers  (Luke  8  :  41;  12  :  11;  21  :  12; 
Acts  9  :  2)  and  to  the  place  where  the 
Jews  met  for  their  public  worship  on 
ordinary  occasions,  Luke  7  :  5.  The 
synagogue  appears  to  have  been  first 
introduced  during  the  Babylonish  caji- 
tivity,  when  the  people,  deprived  of 
their  usual  rites  of  worship,  assembled 
on  the  Sabbath  to  hear  the  law  read 
and  expounded.  Compare  Neh.  8  : 1-8. 
The  times  of  meeting  were  on  the  Sab- 
bath and  feast-days,  and  afterward  on 
the  second  and  fifth  days  of  the  week. 
Each  synagogue  had  its  president  or 
ruler  (Luke  8  :  49;  13  :  14;  Acts  18  :  8, 
17)  and  elders  (Luke  7  : 3-5),  who  might 
chastise  (Matt.  10  :  17;  Acts  22  :  19 ; 
26  :  11)  or  expel  (ch.  9  :  34)  an  ofiender. 
In  Mark  5  :  22  and  Acts  13  :  15  the 
ruler  and  elders  appear  to  be  spoken 
of  indiscriminately  as  rulers.  It  i:?. 
however,  uncertain  how  perfect  was 
the  organization  of  the  synagogue  in 
the  time  of  Christ.  It  was  probablv 
changed  and  developed  after  the  de- 
struction of  Jerusalem  by  the  Romans. 
Taught.  For  his  manner  of  teach- 
ing in  the  synagogue  see  Luke  4  :  16- 
21.  The  heads  of  the  synagogue  were 
accustomed,  after  the  reading  of  Scrip- 
ture, to  ask  such  grave  and  learned 
persons  as  might  be  present  to  address 
the  people.  Christ  and  the  apostles 
constantly  availed  themselves  of  this 
privilege.  Capernaum.  John  has 
not  given  before  the  place  in  which  thia 
discourse  was  delivered,  except  an  in- 
timation in  ver.  24  that  it  was  in  Ca- 
pernaum.   See  on  ch.  2  :  12. 

60-71.  Effect  of  ouk  Lord's  Dis- 
course ON  HIS  Disciples.    Many  dia 


AD.  29. 


JOHN  VI. 


123 


61  hear  it  ?     When  Jesus  J  knew  in  himself  that  his  dis-     ch.  2. 24,  25. 
ciples  murmured  at  it,  he  said  unto  them,  Doth  this   '^^•\^^'  16.28; 

62  oflfend  you?    ^What  and  if  ye  shall  see  the  Son  of       ^g^Eph^l'^ia 

63  man  ascend  up  where  he  was  before?  ^It  is  the 
Spirit  that  quickeneth ;  the  flesh  profiteth  nothing ; 
the  words  that  I  speak  unto  you,  they  are  spirit,  and 

64  ihey  are  life.     But  ™  there  are  some  of  you  that  be- 


»  Ps.  119. 50 ;  2  Cor. 
3.  6. 


ver.  36  ;  ch.  5. 42 ; 
10.  26. 


ciples  offended ;  Peter  in  behalf  of  the 
twelve  confesses  him.  Kelated  only  by 
John. 

60.  This  discourse  not  only  caused 
murmuring  among  the  Jews,  but  also 
disaffection  among  Christ's  disciples. 
The  word  disciples  appears  to  be 
used  here  in  a  general  sense,  meaning 
those  who  attended  his  teaching  and 
adhered  to  him.  The  twelve  seem  not 
to  be  included  (ver.  67),  but  perhaps 
Judas  was  among  them,  ver.  64.  They 
said.  This  is  an  hard  saying;  that 
is,  not  difficult,  hard  to  understand,  but 
harsh,  offensive,  hard  to  listen  to;  who 
can  hear  it?  or  listen  to  itf  Some 
perhaps  stopped  their  ears,  Acts  7  :  57. 
The  thing  which  offended  them  was  the 
evident  allusion  to  his  death,  and  salva- 
tion only  through  such  a  sacrifice. 

61.  Jesus  knew  in  himself,  by 
his  divine  knowledge,  ch.  2  :  25.  The 
word  translated  offend  here  means 
literally  to  make  one  stumble  or  fall, 
and  is  hence  used  of  tempters  or  temp- 
tations, as  things  over  which  one  falls. 
Does  this  prove  a  stumbling-block  to 
you  ?  or,  Does  this  make  you  stumble  ? 
Compare  Matt.  11:6.  And  as  the  noun 
from  which  the  verb  comes  means  a  trap- 
stick,  there  is  in  it  the  idea  of  ensnaring, 
making  one  fall  into  a  snare. 

62.  In  this  verse  the  emphasis  comes 
on  the  word  see.  Now  you  have  only 
heard  of  my  returning  to  the  Father; 
what,  if  you  see  it,  will  be  the  effect  on 
you  ?  Christ  evidently  refers  here  to  his 
death,  the  mere  mention  of  which  had  so 
affected  his  disciples.  Others  suppose 
that  the  disciples  were  offended  at  the 
eating  of  his  flesh.  Then  the  passage 
would  be  best  explained  as  follows : 
These  teachings  of  mine  seem  harsh 
and  offensive.  But  if  I  ascend  bodily 
to  heaven,  will  not  that  prove  to  you 
that  my  teaching  is  true,  and  show  that 
this  eating  of  my  flesh  is  not  to  be  taken 
literally,  but  spiritually,  and  that  my 
words  and  Spirit  received  into  the  heart 
give  life  ?  vers.  62,  63. 


63.  Out  of  the  various  interpretations 
of  this  difficult  verse  the  following 
seems  on  the  whole  best :  By  the 
Spirit,  Christ  means  the  Holy  Spirit; 
by  the  flesh,  his  bodily  manifestation, 
his  life  on  the  earth.  N(»w,  the  offence 
which  his  disciples  had  taken  was  be- 
cause he  had  spoken  of  his  death,  of 
the  removal  of  his  bodily  presence  from 
them.  And  he  removes  this  objection 
by  declaring  that  the  bodily  presence 
would  be  no  advantage  to  them,  but 
that  the  Spirit,  who  would  come  after 
his  death,  is  the  quickener,  the  im- 
parter  of  life.  His  meaning  is  substan- 
tially the  same  as  in  ch.  16  :  7  ff.  Of 
course,  Christ  is  speaking  comparative- 
ly, and  with  reference  strictly  to  the 
matter  in  hand — namely,  the  question 
of  his  remaining  or  departing.  His 
flesh,  his  incarnate  presence,  had  been 
of  inestimable  advantage,  and  it  was  to 
be  through  it  that  the  work  of  redemp- 
tion was  to  be  wrought  out  on  the  cross. 
But  it  was  not  his  permanent  presence 
which  his  disciples  desired,  but  the 
Spirit — that  was  to  do  the  work  and 
confer  the  blessing  needed.  There  is 
also  the  question  to  be  asked,  in  what 
sense  the  Spirit  was  to  do  this  partic- 
ular work  of  imparting  life,  which  has 
just  been  ascribed  to  Christ,  and  him 
crucified.  The  answer  seems  to  be  that 
this  life,  dependent  on  union  with  Christ, 
is  secured  on  the  part  of  man  by  faith, 
and  that  the  Spirit  prepares  the  way 
for  the  exercise  of  this  faith ;  that  the 
Spirit,  therefore,  is  the  initiative  and 
effective  agent  in  the  bestowal  of  this 
gift.  In  this  sense,  even  while  Christ 
had  been  on  earth,  the  Spirit  had  been 
the  quickener,  and  not  he.  The 
words  that  I  speak ;  according  to 
the  most  approved  text,  The  words  that 
I  have  spoken.  They  contain  spiritual 
food  and  life,  and  by  receiving  them  ye 
receive  me.  Thus  they  are  spirit,  and 
are  life.    See  next  verse. 

64.  The  last  clause  of  the  last  verse 
and  the  first  clause  of  this  are  to  be 


124 


JOHN  VI. 


A.  D.  29. 


lieve  not.     For  "  Jesus  knew  from  the  beginning  who 
they  were  that  believed  not,  and  who  should  betray 

65  him.  And  he  said,  Therefore  °  said  I  unto  you,  that 
no  man  can  come  unto  me,  p  except  it  were  given 
unto  him  of  my  Father. 

66  *>  From  that  time  many  of  his  disciples  w^ent  back, 

67  and  w^alked  no  more  with  him.     Then  said  Jesus 

68  unto  the  tw^elve,  'Will  ye  also  go  away?  Then 
Simon  Peter  answered  him,  Lord,  *  to  whom  shall  we 

69  go  ?  thou  hast  *  the  words  of  eternal  life.  '^  And  we 
believe  and  are  sure  that  thou  art  that  ^  Christ,  the 

70  Son  of  the  living  God.  Jesus  answered  them,  yHave 
not  I  chosen  you  twelve,  'and  one  of  you  is  a  devil? 

7  ver.  64 ;  ch.  15.  18 ;  17.  12 ;  Luke  6.  13-16.        »  ch.  13.  2,  21,  27  ;  1 


■  ch.  2.  24,  25  ;  13 

11;  Acts  15.  18. 
•  vere.  44,  45. 
P  2  Tim.  2.  25,  26. 
q  ver.  60  ;  Luke  9. 

62  ;  Heb.  10.  38, 

39;  1  John  2.  19. 
'Luke  14.  25-33. 
»Ps.  73.  25;  Acts 

4. 12  ;1  Cor.  3. 11. 
»  vers.  40,  63  ;  Acts 

5.  20  ;  1  John  5. 

11-13. 
nch.  1.  49;   11.  27; 

20.  31;  Matt.  16. 

16 ;  Mark  8.  29  ; 

Luke  9.  20, 
'  Ps.  2.  2-7. 

John  3.  8. 


read  together,  with  only  a  comma  be- 
tween. Christ  does  not  mean  to  say 
that  his  words  are  this  life-giving  Spirit, 
in  which  case  his  remaining  would  be 
necessary,  but  that  they  contain  these 
things  as  their  message.  His  words 
were  truth,  and  it  is  by  the  truth  that 
the  Holy  Spirit  works  in  the  heart, 
James  1:18;  John  17:17.^  Yet  in 
spite  of  this  character  of  his  words, 
some  do  not  believe.  This  statement  of 
the  unbelief  of  some  John  verifies  by 
Christ's  knowledge  of  them  from  the 
beginning.  He  did  not  have  to  wait 
for  these  signs  of  unbelief,  but  from  the 
beginning,  even  when  they  were  appar- 
ently genuine  believers,  he  knew  them 
in  their  real  character.  And  this  gives 
us  the  probable  meaning  of  the  phrase, 
from  the  beginning.  Most  naturally  it 
refers  to  the  beginning  of  their  connec- 
tion with  him.  Who  should  betray 
him.  This  first  reference  to  Judas  as 
the  betrayer  is  significant.  Very  proba- 
bly at  this  point  began  his  first  aversion 
to  Christ  and  the  doctrine  he  preached. 
See  on  ver.  71. 

65.  Therefore,  because  some  do  not 
believe,  in  spite  of  the  fact  that  niy 
words  bring  the  message  of  the  Spirit 
^nd  of  life,  showing  that  not  even  the 
oest  words  avail,  but  need  to  be  rein- 
forced by  the  gift  of  the  Father.  Com- 
pare vers.  39,  44. 

66.  From  that.  It  is  doubtful 
whether  the  words  at  the  beginning 
of  this  verse  mean  from,  that  time  or 
on  that  account.  In  the  latter  case  it 
would  refer  to  the  discourse  just  de- 
livered and  the  offence  that  it  had 
given.  Its  more  natural  reference  is, 
however,  to  time.    Both  convey  sub- 


stantially the  same  idea,  and  Alford 
and  Godet  attempt  to  combine  the 
two. 

67.  Then,  or  therefore.  Will  here 
is  not  the  auxiliary,  but  means  Do  you 
wish  f  The  form  of  the  question  is  such 
as  to  expect  a  negative  answer :  You  do 
not  wish  to  go  away,  do  youf 

68.  The  twelve,  the  apostles.  See 
at  the  end  of  ver.  70.  To  whom  shall 
we  go?  implying  that  the  time  would 
never  come  when  they  would  forsake 
him.  In  the  second  part  of  the  verse 
it  is  not  the  subject  thou  which  is  to 
be  emphasized,  as  might  be  supposed 
from  our  version,  but  the  object — 
words  of  eternal  life.  These 
things  which  Christ  has  are  the  rea- 
son why  they  should  not  go  to  any 
one  else;  not  because  he,  and  no  one 
else,  has  these  words,  but  because  no 
one  else  has  anything  better,  nor  as 
good :    Words  of  eternal  life  thou  hast. 

69.  And  we  believe  and  are  sure 
that  thou  art  Christ.  The  subject 
we  is  emphatic,  contrasted  with  the 
unbelief  of  others.  The  correct  text 
reads,  we  have  believed,  and  knmv,  that 
thou  art  the  Holy  One  of  God.  They 
had  believed,  and  now  believe,  all  his 
claims,  vers.  27,  39,  40,  47,  'ol,  58. 
They  know  him  to  be  Christ  the  Mes- 
siah. 

70.  Christ  emphasizes  in  this  verse 
the  fact  that  he  has  chosen  them ; 
which,  of  course,  makes  the  defection 
of  one  of  them  the  more  strange  and 
tragical.  The  article  belongs  before 
twelve — you  the  twelve — which  adds 
to  the  impressiveness  of  the  statemeat*. 
He  himself  has  chosen  them  as  his 
twelve  most  intimate  friends  and  per- 


A.  D.  29. 


JOHN  VI. 


.25 


71  He  spake  of  Judas  Iscariot  the  son  of  Simon ;  *  for  he 
it  was  that  should  betray  him,  ^  being  one  of  the 
twelve. 


»  Ps.  109.  6-8 ;  Act* 
1.  16-20 ;  2.  23. 

>»  Ps.  41.  9 ;  Matt. 
26.  14-16. 


Bonal  followers,  yet  one  of  them  is  a 
devil.  The  word  devil  means  a  tra- 
ducer,  a  false  accuser,  and  was  prob- 
ably here  applied  to  Judas  as  a  tra- 
ducer  and  traitor,  whose  treason  was 
inspired  by  the  evil  one,  ch.  13  :  27. 
"As  Christ  in  Matt.  16  :  23  gives  the 
name  Satan  itself  to  Peter  as  the  organ 
of  Satan,  he  can  surely  the  more  read- 
ily here  give  to  Judas,  who  has  aban- 
doned himself  to  satanic  influence,  the 
name  of  a  devil — that  is,  a  man  resting 
under  diabolic  influences." — Tholuck. 
Some  high  authorities  })ut  the  interro- 
gation-point after  the  twelve,  making 
what  follows  an  exclamation  of  holy 
sadness,  "And  one  of  you  a  devil !"  It 
is  also  worthy  of  notice  that  here  and 
in  ver.  68  is  the  first  reference  to  the 
twelve  as  a  body  in  this  Gospel,  showing 
that  their  appointment  was  well  known, 
Luke  6  :  13.  This  is  in  sad  contrast 
with  the  confession  by  Peter  of  the  faith 
of  the  twelve  as  a  body. 

71.  Judas  Iscariot.  Some  manu- 
scripts make  the  word  Iscariot  here  be- 
long to  Simon  ;  others  refer  it  to  Judas. 
The  question  is  not  an  important  one. 
The  name  means  man  or  inhabitant 
of  Kerioth,  a  town  south  of  Jerusalem, 
Josh.  15  :  25.  Judas  Iscariot  was  prob- 
ably the  only  one  of  the  apostles  who 
was  not  by  birth  a  Galilean.  •  He  car- 
ried the  bag,  and  appropriated  part  of 
the  common  stock  to  his  own  use,  ch. 
12  :  6.  The  climax  of  his  sins  was  the 
oetrayal  of  Jesus,  which  was  speedily 
followed  by  suicide.  His  infamous  cha- 
racter doubtless  accounts  for  the  posi- 
tion of  his  name  as  last  in  each  of  the 
catalogues  in  the  Gospels.  That 
should,  or  was  about  to,  betray 
bim,  being  one  of  the  twelve. 
xi.n  apostle  and  traitor,  a  terrible 
union,  incurring  fearful  guilt.  It  was 
part  of  infinite  wisdom  that  Christ 
should  have  chosen  his  betrayer 
among  the  twelve.  God  works  even 
through  wicked  men,  as  in  the  case 
of  Balaam.  The  churches  of  Christ 
have  never  yet  found  absolute  purity 
on  earth ;  some  of  the  chaff"  ordina- 
rily remains  among  the  wheat.  The 
defection  of  those  who  have   been  re- 


garded great  in  the  church  has  nevei 
yet  caused  its  ruin,  and  never  will. 

Practical   Remarks. 

1.  Curiosity  always  draws  together  a 
crowd,  but  the  preaching  of  strong  doc- 
trine, however  true,  is  apt  to  repel,  vers. 

2,  m. 

2.  We  should  never  under  any  cir- 
cumstances withhold  our  pity  from  the 
spiritually  destitute  and  ignorant,  vers. 
1-3;  Zech.  7:9;  Rom.  15  :  3. 

3.  The  broad  benevolence  of  the 
Christ-like  spirit  concerns  itself  with 
all  human  needs,  those  of  the  body  as 
well  as  those  of  the  soul,  ver.  5.  See 
also  nearly  all  of  Christ's  miracles. 

4.  Often  God's  providence  seems  most 
perplexing  just  before  proving  most 
bountiful,   vers.  6,  7. 

5.  Jesus  is  far  more  compassionate 
than  it  is  possible  for  his  people  to  be, 
vers.  5-10;  Luke  18  :  39-42;  Ps.  103  : 
11,  13. 

6.  Fear  not  to  proffer  to  Christ  even 
a  very  little,  if  it  be  really  all  that  cir- 
cumstances permit,  ver.  9  ;  Luke  21 : 1- 
4;  2  Cor.  8  :  2. 

7.  In  straitened  circumstances,  and 
even  in  poverty,  we  should  practise 
Christian  benevolence,  trusting  in 
Christ,  who  can  make  the  desert  teem 
with  plenty,  ver.  7;  1  Cor.  16  :  1,  2; 
Ps.  78  :  19-22  ;  107  :  33-37  ;  Isa.  32  :  8. 

8.  Whatever  Jesus  directs  we  should 
do,  confiding  in  his  wisdom  and  power, 
ver.  10 ;  Mark  3:5;  Matt.  6  :  33. 

9.  Christ  by  example  commends  to 
us  a  due  regard  to  order  and  system, 
ver.  10;  1  Cor.  14  :  33,  40;  Tit.  1:5; 
Acts  6  :  1-4. 

10.  If  our  faith  and  obedience  were 
more  largely  exercised  in  making  ready 
for  a  blessing,  we  should  more  often  re- 
ceive to  the  full,  ver.  10;  2  Kings  3  : 
16  flf. 

11.  We  have  the  example  of  Jesus  as 
a  sanction  for  the  custom  of  giving 
thanks  at  our  meals,  ver.  11 ;  Mark  8  : 
6;  Eph.  5  :  20;   1  Tim.  4  :  4,  5. 

12.  Not  even  a  bounty  great  enough 
to  be  miraculous  will  excuse  the  waste 
of  a  fragment,  ver.  12;  Matt.7:§' 
Mark  «  :  8, 


126 


JOHN   VI. 


A.  D.  29. 


13.  The  "  bread-and-butter  argument " 
is  sometimes  irresistible  to  men  who  are 
impervious  to  all  other  appeals,  ver.  14. 

14.  Christ's  way  is  the  right  and  best 
way,  but  often  contrary  to  the  inclina- 
tions of  his  people,  ver.  15;  Mark  10  : 
29  ;  Matt.  16  :  24. 

15.  Men  who  would  crucify  the  "  King 
of  the  truth  "  are  eager  to  crown  the 
"king  of  the  commissary,"  vers.  14,  15. 

16.  Solitary  devotion  (Luke  6  :  12)  is 
the  best  refuge  from  the  urgings  of 
unholy  ambition,  ver.  15 ;  Luke  6  :  12; 

9  :2b;  22  :  40 ;  Gal.  4:12;  James  4 :  2. 

17.  Jesus  never  loses  sight  of  his  peo- 
ple in  this  sea  of  strife  ;  in  due  time  he 
will  come  to  their  relief,  ver.  19  ;  1  Cor. 

10  :  13;  Ps.  78  :  19-22;  Heb.  13  :  5,  6. 

18.  Jesus  tries  our  faith.  That  which 
at  first  seems  threatening  with  destruc- 
tion often  turns  out  to  be  full  of  mercy, 
ver.  19;  Rev.  1  :  17,  18;  Isa.  43  :  1,  2  ; 
Ps.  119  :  67. 

19.  "  Man's  extremity  is  God's  op- 
portunity" (Robert  Hall),  vers.  18, 
19. 

20.  Nothing  brings  Jesus  to  us  like 
trouble,  ver.  20 ;  Ps.  46  :  1. 

21.  When  Christ  comes  among  his 
people  and  takes  possession  of  the  soul, 
human  passions  are  stilled  and  oppo- 
sition is  banished,  ver.  21 ;  Eph.  2  :  4-6. 

22.  The  presence  of  Jesus  helps  us 
quickly  to  finish  the  hardest  toil,  ver. 
21. 

23.  "Those  that  would  find  Christ 
must  diligently  observe  all  his  motions 
and  learn  to  understand  the  tokens  of 
his  presence  or  absence,  that  they  may 
steer  accordingly"  (Matthew  Henry), 
vers.  22-25. 

24.  "  These  seekers  are  a  type  of  all 
false  friends  of  religion,  who  seek  not 
the  kingdom  of  heaven  in  earthly  ad- 
vantages, but  only  earthly  advantages 
in  the  kingdom  of  heaven  "  (Lange), 
fer.  26. 

25.  The  temporal  benefits  accruing 
from  Christianity  are  in  some  degree  a 
sign  and  a  seal  of  its  eternal  blessings, 
ver.  27. 

26.  A  carnal  mind  has  no  other 
thought  than  that  everlasting  life  is  the 
wages  of  one's  own  good  works,  ver.  28; 
Rom.  10:3. 

27.  The  thing  vital  to  salvation  is  not 
At  all  what  we  shall  do,  but  simply  and 
solely  our  trust  in  Christ,  vers.  29,  40, 
47;  ch.  3  :  15,  36;  ch.  11  :  26. 


28.  How  stubborn  is  wilful  skepticism. 
One  who  wills  not  to  believe  would  de- 
mand signs  even  in  Capernaum,  where 
the  most  miracles  were  wrouglit.  He 
would  even  appear  with  the  miraculous 
bread  in  his  teeth,  face  to  face  with 
Jesus  himself,  demanding  a  sign,  ver. 
30 ;  Luke  16  :  30,  31. 

29.  Most  men,  like  these  Jews,  are 
secretly  sighing  for  a  millennium  of  in- 
dolence and  luxury,  with  its  manna,  aa 
it  were,  rained  from  heaven,  instead  of 
bread  earned  by  the  sweat  of  the  brow, 
ver.  31. 

30.  In  drawing  men's  thoughts  to- 
ward heavenly  things,  let  us  imitate  the 
wonderful  tact  of  the  Great  Teacher, 
vers.  32-34. 

31.  Jesus  Christ  satisfies  the  deepest 
yearnings  of  the  human  heart,  ver.  35. 

32.  Faith  springs  not  so  much  from 
external  evidence,  however  clear,  aa 
from  an  internal  divine  drawing,  vers. 
36,  37,  44. 

33.  What  encouragement  Jesus  here 
gives  to  take  the  great  decisive  step, 
simply  taking  him  at  his  word !  ver.  37. 
Scores  have  been  saved  merely  by  seiz- 
ing the  promise  in  this  one  passage, 
ver.  37. 

34.  God's  elect  are  sure  to  come  to 
Christ,  sure  to  be  accepted,  and  sure  to 
be  kept  in  the  perseverance,  or  preser- 
vation, of  the  saints  unto  final  salvation, 
vers.  37-39. 

35.  Look,  trust,  live!  ver.  40;  ch.  3  : 
14,  15 ;  Num.  21  :  8,  9 ;  Isa.  45  :  22. 

36.  Murmuring  spoils  prayer  and 
plunges  the  mind  into  deeper  darkness, 
vers.  34,  41,  52,  6G. 

37.  Whoever  will,  may  come ;  yet  that 
very  will  is  the  inward  drawing  of  God, 
ver.  44. 

38.  Observe  the  fourfold  assurance 
given  of  the  exaltation  of  the  believer 
at  the  last  day,  vers.  39,  40,  44,  54. 

39.  Everlasting  life  for  the  believer 
is  a  present  possession,  ver.  47. 

40.  There  is  no  true  life  without  a 
personal  appropriation  of  the  "  flesh 
and  blood,"  or  Christ  in  his  atoning 
sacrifice,  ver.  51,  53-58. 

41.  In  Christ  is  found  the  only  satis- 
fying good  for  the  soul.  Without  him 
is  want  and  woe,  vers.  51-53;  Heb.  10  : 
20-25,  35-39. 

42.  Murmuring  against  Jesus,  if  in- 
dulged, becomes  striving,  and  finally  a 
forsaking  him  altogether,  vers.  41, 52, 6(x 


A.  D.  29. 


JOHN  VII. 


15JT 


Jesus  still  continues  in  Galilee. 
VII.      AFTER  these  things  Jesus  walked  in  Galilee :  for 

he  would  not  walk  in  Jewry,  °  because  the  Jews  sought   » ch.  5. 16, 18. 
to  kill  him. 


43.  A  preacher  may  lose  his  hearers 
through  no  fault  of  his  own  (Stakke, 
quoted  by  Lange),  ver.  QQ. 

44.  In  a  time  of  general  declension 
the  appeal  of  Jesus  to  the  faithful  comes 
with  peculiar  tenderness  and  power, 
ver.  67. 

45.  At  such  a  time  hearty  testimony 
for  Christ  is  peculiarly  fitting  and  ac- 
ceptable, vers.  QS,  69. 

46.  There  is  light  enough  in  the  pres- 
ent age  to  show  us  that  we  must  either 
have  the  religion  of  Jesus  or  be  left  ut- 
terly irreligious,  ver.  68. 

47.  However  thoroughly  the  followers 
of  Jesus  are  winnowed,  all  the  chatt' 
will  not  be  excluded  until  the  final 
burning,  vers.  70,  71  ;  Matt.  13  :  29, 

CHAPTER  VII. 

Having  given  an  account  of  the  feed- 
ing of  the  five  thousand  and  the  events 
immediately  following,  the  evangelist 
informs  us  in  a  single  verse  where  Jesus 
was  during  the  next  six  months,  from 
April  to  October,  A.  D.  29,  and  why  his 
labors  were  at  that  time  confined  to 
Galilee.  The  passover  that  year,  the 
third  in  our  Lord's  public  ministry,  be- 
gan April  17th,  and  was  evidently  not 
attended  by  him  for  the  reason  given  in 
ver.  1,  because  the  Jews  were  seeking  to 
kill  him.  The  feast  of  tabernacles, 
which  followed,  began  on  the  19th  of 
October.  A  few  days  previous  to  this, 
his  brothers  urged  him  to  go  up  to  Je- 
rusalem. He  replies,  My  time  has  not 
yet  come,  vers.  2-9.  Afterward  he  goes 
up,  unattended  by  a  multitude,  and  in 
the  midst  of  the  feast  he  appears  in  the 
temple  and  teaches,  ver.  10.  The  Jew- 
ish rulers  soon  manifest  a  desire  to 
seize  him,  and  send,  forth  officers  for 
that  purpose,  11-32.  The  officers  are 
restrained  from  laying  hands  on  him, 
and  bring  back  the  report.  Never  man 
spake  like  this  man,  33-46.  This  occa- 
sions a  colloquy  between  the  leading 
Pharisees  and  chief  priests  and  Nicode- 
mus,  47-52. 

1-9.  Jesus  continues  n  Galilee. 
gis  Brothers  ask  him  tg  Go  up  to 


THE  Feast  of  Tabernacles.  This 
account  is  not  contained  in  the  other 
Gospels.  Between  the  defection  of 
many  of  his  disciples  (eh.  6  :  66)  and 
the  ensuing  feast  of  tabernacles  (7  :  2), 
as  we  learn  from  the  other  Gospels,  oc- 
curred the  discourse  of  Jesus  to  the 
Pharisees  and  scribes  concerning  un- 
washed hands  and  the  tradition  of  the 
elders,  the  healing  of  the  Canaanitish 
woman's  daughter,  the  healing  of  a 
deaf  and  dumb  man  and  many  others, 
the  feeding  of  the  four  thousand,  his 
cautioning  the  disciples  against  the 
leaven  of  the  Pharisees,  healing  a  blind 
man,  visiting  the  vicinity  of  Caesarea 
Philippi  and  declaring  the  necessity  of 
self-denial,  his  transfiguration,  curing  a 
demoniac  whom  the  disciples  could  not 
cure,  providing  tribute-money,  and  dis- 
coursing on  humility,  on  dealing  with 
an  ofiending  brother,  and  on  forgive- 
ness. See  Matt.  15  :  1-18  :  35 ;  Mark 
7  :  1-9  :  50 ;  Luke  9  :  18-50.  Compare 
Author's  Harmony,  ^^  80-96. 

1.  After  these  things,  after  his 
feeding  the  five  thousand,  declaring 
himself  the  Bread  of  Life,  being  for- 
saken by  many  professed  disciples,  and 
nobly  acknowledged  by  Peter,  ch.  6  :  1- 
71,  Jesus  walked,  went  aioit^,  attend- 
ing to  his  public  ministry  of  teaching 
and  healing  the  people.  See  Acts  10  : 
38.  It  is  worthy  of  notice  that  John 
mentions  no  single  act  or  word  of  Jesus 
during  all  these  months.  They  did  not 
bear  on  the  design  of  his  Gospel.  In 
Galilee,  the  northern  division  of  Pal- 
estine, where  many  Jews  resided  and 
the  field  was  still  open  for  his  labors. 
In  Jewry,  Jadcea,  as  in  ver.  3 ;  11  :  7  ; 
and  elsewhere  in  the  New  Testament, 
e'xcept  Luke  23  :  5  ;  the  southern  division 
of  Palestine.  He  would  not  walk 
in  Jewry,  Jadcea,  because  the  time  had 
not  conje  for  him  to  expose  his  life  by 
doing  this,  and  he  had  also  a  work  in 
Galilee  to  accomplish.  Compare  vers. 
6-S.  Hence  he  did  not  that  year  attend 
the  feast  of  the  passover.  Because 
the  Jews,  not  the  common  people,  but 
the  rulers  and  other  leading  men.  See 
Mark  12  ;  37     Though  Galilee  was  also 


128 


JOHN   VII. 


A.  D.  29. 


2  *•  Now  the  Jews'  feast  of  tabernacles  was  at  hand. 

3  'His  brethren  therefore  said  unto  him,  U>>ei)art  hence, 
and  go  into  Judaea,  that  thy  disciples  also  may  see  the 

4  works  that  thou  doest.  For  there  is  no  man  that  doeth 
any  thing  in  secret,  and  he  himself  seeketh  to  be 
known  openly.     If  thou  do  these  things,  «show  thy- 


d  Lev.  23.  34-43. 
•  Matt.l'2.46;M»rk 
3.  31 ;  Acts  1.  14. 
f  Jer.  12,6, 


8  ch.  18,  20. 


inhabited  by  Jews,  the  leading  men  of 
the  nation  lived  in  Judsea,  and  the  seat 
of  the  Jewish  ecclesiastical  power  was 
at  Jerusalem,  Sought  to  kill  him. 
It  was  a  settled  purpose  with  them, 
which  they  cherished  in  their  hearts 
(vers.  19,  25)  and  were  ready  to  mani- 
fest whenever  an  occasion  was  present- 
ed.   See  vers.  30,  32. 

2.  The  Jews'  feast  of  taber- 
nacles, more  exactly,  the  feast  of  the 
Jews;  the  feast  of  tabernacles.  It  is 
styled /easf  of  the  Jews,  because  it  had 
been  enjoined  on  the  Jews  and  was  ob- 
served by  them.  It  was  also  soon  to  be 
laid  aside,  along  with  the  other  merely 
Jewish  institutions.  Was  at  hand, 
probably  within  four  or  five  days,  as 
the  festival  caravan  would  need  three 
or  four  days  to  go  from  the  vicinity  of 
the  Sea  of  Galilee,  about  seventy-five 
miles,  to  Jerusalem.  (See  Hackett, 
Illustrations  of  Scripture,  p.  16,)  Feast 
of  tabernacles,  or  booths,  so  called 
because  the  Israelites  were  to  dwell, 
during  its  continuance,  in  booths  or 
tents  made  of  branches  of  trees  (Lev. 
23  :  40-42;  Neh,  8  :  14-16),  to  remind 
them  of  their  forefathers'  dwelling  in 
tents  or  booths,  instead  of  permanent 
habitations,  while  God  was  leading  them 
through  the  wilderness.  Lev,  23  :  43.  It 
was  also  called  the  feast  of  ingathering, 
because  it  occurred  after  they  had  gath- 
ered in  the  various  fruits  of  the  earth 
for  the  year ;  and  they  were  to  rejoice 
before  the  Lord  their  God  in  grateful 
acknowledgment  of  his  ahxindant  pro- 
vision for  their  need,  Ex,  23  :  16;  Deut. 
16  :  13-15,  It  was  a  season  of  so  great 
joy  that  the  rabbins  were  w^out  to  say, 
'  The  man  who  has  not  seen  these  fes- 
tivities does  not  know  what  jubilee  is." 
It  commenced  on  the  fifteenth  day  of 
their  seventh  month,  corresponding 
nearly  to  our  October,  and  was  observed 
eight  days,  on  the  first  and  eighth  of 
which  was  to  be  a  holy  convocation,  or 
solemn  assembly,  and  no  servile  work 
was  to  be  done.  Lev.  23  :  34-36,  39. 
Thtty  were  also  to  make  the  prescribed 


oflerings  to  the  Lord  on  each  of  the 
eight  days,  Lev.  23  :  36-38,  This  feast 
is  mentioned  only  here  in  the  New 
Testament,  It  was  the  third  and  last 
of  the  great  feasts  which  God  com- 
manded all  the  male  Israelites  to  attend 
every  year,  Deut,  16  :  16.  The  feast  of 
the  dedication  (ch.  10  :  22)  was  insti- 
tuted by  Judas  Maccabeus,  165  years 
before  Christ,  to  commemorate  the 
cleansing  of  the  temple  after  its  de- 
filement by  Antiochus  Epiphanes. 

3.  His  brethren,  his  brothers,  prob- 
ably younger  sons  of  Joseph  and  Mary, 
and  not  his  cousins,  nor  his  step-broth- 
ers, sons  of  Joseph  by  a  former  mar- 
riage. See  on  ch.  2  :  12  and  the  Au- 
thor's Notes  on  Matthew,  13 :  bb,  and 
Notes  on  Mark,  6  :  3.  From  these  pas- 
sages we  learn  that  the  brothers'  names 
were  Jaines,  Joses,  Simon,  and  Judas. 
Go  into  Judaea,  which  contains  the 
national  capital,  and  where  the  men  of 
power  and  infiuence  reside,  and  secure 
the  reception  of  your  claims  there.  As 
Jesus  had  not  been  in  Judsea  since  the 
second  passover  in  his  ministry,  eigh- 
teen months  previous  (vers.  21,  23; 
comp.  5  :  1-16),  these  brothers  thought 
it  strange  that  he  should  waste  his  time 
in  the  obscure  region  of  Galilee  and 
the  borders  of  Phcenicia  and  Persea,  in- 
stead of  proclaiming  himself  to  the  chiet 
men  of  the  nation  at  the  capital,  and 
especially  during  the  great  feasts.  Thy 
disciples,  all  thy  adherents  assembled 
at  the  feast,  but  especially  those  living 
in  Judiea  and  Jerusalem.  That  thy 
disciples  also  may  see  the  works, 
rather  thy  works,  his  miracles  which  he 
wrought.  With  these  the  brothers  were 
favorably  impressed,  and  they  conclud- 
ed others  must  be  similarly  influenced. 

4.  There  is  no  man  that  doeth, 
or,  no  one  does  anything,  that  is  remark- 
able, and  adapted  to  secure  the  favor- 
able attention  of  men,  in  secret,  in 
a  hidden  or  obscure  place,  such  as  they 
regarded  Galilee  in  contrast  with  Ju- 
daea for  Messianic  purposes.  Seeketh 
to  be  known  openly,  or«««;b  t9  b»  ti\ 


A.  D.  29. 


JOHN   VII. 


129 


5  self  to  the  world.  For  •'neither  did  'his  brethren 
believe  in  him. 

6  Then  Jesus  said  unto  them,  J  My  time  is  not  yet 

7  come :  but  your  time  is  always  ready.  ^  The  world 
cannot  hate  you ;  ^  but  me  it  hateth,  ™  because  I  tes- 

8  tify  of  it,  thai  the  works  thereof  are  evil.  Go  ye  up 
unto  this  feast :  I  go  not  up  yet  unto  this  feast ;  °  for 
my  time  is  not  yet  full  come. 

n  ver.  6;  ch.  8.  20. 


»>ch.  1.  11;  MarK 

3.  21. 

«  Acts  i.  14. 

J  vers.  8,  30;  ch.  2. 

4 ;  8.  20  ;  13.  1. 
k  Luke6.26;  James 

4.  4;  1  John  4.  5. 
ich.  15.18,19;   17. 

14;    Rom.   8.   7; 
1  John  3.  13. 
°>  ch.  3.  19. 


public,  so  as  to  gain  the  general  attention, 
acquaintance,  and  good-will  of  the  peo- 
ple. If  thou  do,  not  indicating  doubt, 
but  expressing  an  acknowledged  fact, 
6.nd  putting  it  in  this  form  to  give  their 
argument  the  greater  force.  Show, 
or  manifest,  thyself  to  the  world, 
as  thou  wouldst  do  in  Jerusalem  at  the 
feast,  in  contrast  with  thy  labors  in  this 
obscure  region. 

5.  For  neither,  not  even,  did  his 
brethren  believe  in  him.  While 
many  of  his  disciples  had  withdrawn 
and  walked  with  him  no  more  (ch.  6  : 
66),  and  the  rulers  and  chief  men  were 
seeking  to  take  his  life  (ver.  1),  not 
even  his  brothers  were  exercising  a  set- 
tled faith  in  him  as  the  promised  Mes- 
siah, nor  did  they  have  any  just  con- 
ception of  his  Messianic  mission  and 
work.  From  this  point  of  view  we  per- 
ceive that  their  remarks  to  him  may 
have  exhibited  something  of  impatience 
and  of  a  taunting  tone.  We  have  also 
here  an  insight  into  the  domestic  trials 
of  our  Saviour,  in  accordance  with  the 
saying,  "  A  prophet  hath  no  honor  in 
his  own  country,"  ch.  4  :  44 ;  or  "A 
prophet  is  not  without  honor,  but  in  his 
own  country  and  among  his  own  kin, 
and  in  his  own  house,"  Mark  6  :  4. 

6.  Jesus  said,  or  says,  in  the  pres- 
ent tense,  bringing  the  scene  vividly 
before  the  reader.  Then  Jesus  ;  bet- 
ter, Jesus  therefore  says,  in  order  to  re- 
ply to  his  brothers'  request,  and  show 
them  why  he  cannot  go  up  to  the  feast. 
My  time,  in  contrast  with  your  time 
in  the  succeeding  member  of  the  sen- 
tence, is  not  yet  come.  He  evident- 
ly does  not  mean  the  time  for  going  up 
to  this  feast,  but  the  time  had  not  fully 
come  for  him  to  go  up  to  Jerusalem  and 
make  a  public  manifestation  of  himself 
there,  such  as  his  brothers  desired,  and 
such  as  he  would  make  at  the  next 
great  feast,  the  passover,  by  going  up 
^o  Bethany  six   days  before  the  feast 


(ch.  12  :  1),  and  into  Jerusalem  the 
next  day  and  on  days  following.  Such 
a  manifestation  would  provoke  the  ac- 
tive hostility  of  the  world  (ver.  7),  and 
bring  on  the  time  of  his  sufferings. 
But  your  time  is  always  ready. 
Any  convenient  time  is  suitable  for 
you,  because  you  have  no  public  work 
to  perform  adapted  to  call  forth  the  en- 
mity of  the  world.  You  may  always, 
and  in  any  manner,  show  yourselves  to 
the  world  without  its  taking  hostile  no- 
tice of  you. 

7.  The  world,  the  people  who  have 
a  worldly  spirit  and  an  unrenewed  state 
of  heart,  cannot  hate  you,  because 
you  are  not  so  different  from  them  as  to 
be  exposed  to  their  ill-will,  nor  do  you 
sustain  a  public  relation  to  them  requir- 
ing you  to  reprove  their  sins.  But  me 
it  hateth,  for  the  reason  that,  as  long 
as  men  are  unwilling  to  part  with  any 
sin,  they  hate  and  are  angry  with  the 
one  who  faithfully  reproves  them  for  it, 
see  Mark  6  :  18,  19,  Because  I  tes- 
tify ;  the  I  is  emphatic,  and  should  be 
prominent,  keeping  up  the  contrast 
with  the  preceding  you  :  Because  I  am 
testifying  of  it;  his  work  also  being 
continuous.  The  period  had  now  ar- 
rived in  his  public  ministry  when  he 
must  bear  a  decided  and  continued  tes- 
timony respecting  the  evil  works  of 
men,  ver.  19 ;  8  :  21,  24,  37-45.  He 
must  cry  aloud  and  spare  not;  he  must 
lift  up  his  voice  like  a  trumpet,  and 
show  his  people  their  transgressions 
and  the  house  of  Jacob  their  sins  (^Isa. 
58  :  1),  that  thus  the  way  might  be  pre- 
pared for  them  to  repent,  believe,  and 
be  saved, 

8,  Go  ye  up ;  do  you  go  up,  th«  you 
being  emphatic,  in  contrast  with  the  I 
in  the  clause  following.  Unto  this 
feast,  rather,  with  the  critical  editors, 
to  the  feast,  serving  to  give  significance 
to  this  feast  in  the  next  clause.  I  go 
not  up  yet  unto,  making  the  1  prom- 


6* 


130 


JOHN  VII. 


A.  D.  29. 


9      When  he  had  said  these  words  unto  them,  he  abode 
still  in  Galilee. 

Jesus  goes  up  to  the  feast  of  tabernacles  privately  ;  teaches 
in  the  temple;  the  rulers  attempt  to  seize  him. 

10  But  when  his  brethren  were  gone  up,  then  went  he 

also  up  unto  the  feast,  not  openlv,  •»  but  as  it  were  in   "  isa.  42. 2. 
secret. 

11  Then  Pthe  Jews  sought  him  at  the  feast,  and  said, 

12  Where  is  he?  And  <i there  was  much  murmuring 
among  the  people  concerning  him:  for  'some  said, 
He  is  a  good  man :  others  said.  Nay ;  ■  but  he  deceiv- 


p  ch.  11.  56. 
<lch.  9.  16;  10.  1». 
»  ver.  40  ;  Luko  7. 

16. 
•  ver.  47;  Matt,  27. 

63. 


inent  because  emphatic;  this  feast, 
the  word  this  being  emphatic  and  sig- 
nificant, because  he  would  not  go  up 
now,  with  the  festal  train,  to  this  feast, 
although  to  the  next  great  feast  he 
would  go  up  early.  See  on  ver.  6. 
Some  of  the  oldest  and  best  manuscripts 
t)mit  yet.  In  this  case  his  answer  is 
eniuniatical ;  he  could  not  explain  him- 
self to  them.  Sonu'thing  is  implied,  as 
if  he  had  said,  "I  y.o  not  up  lunr  to  this 
feast,"  For  my  time  is  not  fully 
come,  so  as  to  render  it  i)roper  for  me  to 
go.  While  others  would  consult  only 
their  own  pleasure,  convenience,  and 
interest,  Jesus  woidd  consult  in  all 
things  the  Father's  tvill. 

9.  When  he  had  said  these 
words  unto  them.  Instead  of  um,to 
them,  the  most  able  critical  authorities, 
by  a  slight  change  in  a  Greek  word, 
read  he  himself.  Abode  still  in 
Galilee.  While  his  brothers  went 
up,  most  likely  with  the  festal  cara- 
van, as  they  had  urged  him  k  do,  he 
himself  did  not  go  with  them,  but  re- 
mained in  Galilee,  awaiting  the  proper 
time  for  him  to  go  more  privately  with 
his  disciples. 

10-53.  Jesus  goes  up  to  the 
Feast,  and  Teaches  in  the  Tem- 
ple. The  People  express  Vari- 
ous Opinions  concerning  him. 
The  Rulers  attempt  to  Seize 
him,  but  are  Thwarted.  Found 
only  in  John. 

10.  When  his  brethren,  see  on 
ver.  3,  were  gone  up,  then  went 
he  also  up  unto  the  feast,  or,  with 
the  oldest  manuscripts  and  the  best 
critics,  had  gone  up  to  the  feast,  then 
he  also  went  up,  not  openly,  in  a 
large  festal  caravan  and  as  a  festal 
pilgrim,  but  having  only  his  disciples 


with  him,  and  going  probably,  not  on 
the  most  public  roads,  but  as  it  were 
in  secret,  in  a  private  manner,  aa 
he  would  ordinarily  travel.  Compare 
Luke  9  :  51-62,  which  is  believed  to 
give  some  particulars  of  this  journey, 
and  harmonizes  well  with  this  verse 
and  its  context.  Compare  Author's 
Harmony,  §  97,  and  Notes  on  Luke,  9  : 
51-56.  On  this  occasion  he  did  not 
wish  to  appear  as  an  ordinary  pilgrim 
attending  the  feast,  but  as  the  Prophet, 
the  Messenger  of  Jehovah,  coming  forth 
from  his  concealment  suddenly  into  his 
temple  (Mai.  3:1)  in  the  midst  of  the 
feast  (ver.  14),  and  teaching  the  people 
the  insufficiency  of  the  festal  symbols, 
in  contrast  with  their  fulfilment  in  his 
person  and  work. 

11.  Then  the  Jews,  better,  the  Jews 
therefore,  because  he  had  not  come  (ver. 
9),  but  they  were  looking  for  him,  and 
could  not  see  him  there.  The  Jews, 
especially  the  people  of  Judsea,  but  pri- 
marily those  hostile  to  Christ  (see  ver. 
13),  who  had  evidently  been  expecting 
him,  and  expecting  with  all  the  more 
anxiety  from  the  fact  that  he  had  not 
attended  the  last  passover.  Sought 
him ;  the  original  implies  that  they 
sought  him  from  day  to  day,  at  the 
feast,  more  exactly,  in  the  feast^ 
during  its  first  three  days,  when  he 
had  not  yet  arrived  there  (see  ver,  14)^ 
and  said,  Where  is  he?  more  ex- 
actly, Where  is  that  man  ?  The  hostile 
Jews  (ver.  13)  in  making  this  inquiry 
showed  that  they  wished  to  continue 
even  to  death  the  persecution  which 
they  had  commenced  against  Jesus  at 
the  feast  of  the  passover  eighteen 
months  previous.  See  ver.  25 ;  ch.  5  : 
16,  18. 

12.  \n  this  and   the  next  verse  'w:^ 


A.  D.  29. 


JOHN  VII. 


lai 


13  eth  the  people.     Howbeit  no  man  spake  openly  of 

him,  *for  fear  of  the  Jews.  tch.  9.  22;  12.42: 

14  Now  about  the  midst  of  the  feast  °  Jesus  went  up   ^  ^^^  ^-^^^    ^^ 

15  into  the  temple,  and  taught.     ''And  the  Jews  mar-      21.  12. 
veiled,  saying,  How  knoweth  this  man  letters,  having   '  Luke  4.  22 ;  Acts 
never  learned  ? 


2.7. 


have  various  opinions  concerning 
Jesus.  There  was  much  mur- 
muring, suppressed  talk,  not  com- 
plaining, but  conversing  or  disputing, 
with  a  low  voice  and  in  a  private 
manner,  so  that  what  they  said  would 
not  be  easily  understood  by  the  rulers 
(see  ver.  13),  among  the  people, 
rather,  the  inultitudes,  attending  the 
feast,  for  some  said.  The  word 
for  should  be  omitted,  as  there  is 
nothing  representing  it  in  the  Greek 
text,  and  the  sense  is  clear  without  it. 
He  is  a  good  man — i.  e.  he  is  hon- 
est and  kind,  a  righteous  man.  Com- 
pare the  reply  which  follows.  Others 
said,  Nay,  No,  a  simple  denial  that 
he  was  good.  But,  introduces  a  pos- 
itive charge  of  evil,  he  deceiveth  the 
people  ;  he  leads  the  multitude  astray, 
giving  them  erroneous  views,  and  rais- 
ing in  them  false  hopes.  How  utterly 
unjust,  and  how  completely  opposed  to 
the  truth,  was  this  hostile  assertion  ! 
David  might  well  pray,  "  Let  me  fall 
now  into  the  hand  of  the  Lord,  but  let 
me  not  fall  into  the  hand  of  man,"  1 
Chron.  21  :  13. 

13.  Howbeit  no  man  spake  open- 
ly of  him,  spoke  freely  and  publicly 
concerning  him,  especially  as  to  what 
they  thought  in  regard  to  his  being  the 
Messiah,  for  fear,  because  of  his  "fear, 
distinctly  assigning  the  reason  why  no 
one  of  the  people  spoke  freely  and 
openly,  of  the  Jews,  the  rulers,  the 
chief  men  of  the  Jews.  Those  of  the 
multitude  who  favored  Jesus'  claims  to 
the  Messiahship  did  not  dare  to  let  it 
be  known,  and  those  who  rejected  his 
claims  were  careful  not  to  utter  all 
that  they  felt.  "  The  bondage  of  con- 
science was  such  that  no  one  ventured 
to  utter  fully  the  thoughts  of  his  heart 
before  the  hierarchy  had  spoken." — 
Lange. 

14.  Jesus  comes  into  the  temple  and 
teaches  publicly;  the  Jews  in  wonder 
question  his  capability,  vers.  14,  15. 
Now  about  the  midst  of  the  feast, 
the  first  three  days  of  the  feast  having 


passed,  Jesus  went  up,  the  temple 
being  situated  on  the  top  of  the  hill 
Mount  Moriah  (2  Chron.  3:1;  Ezra  3  : 
10-12;  5  :  11),  into  the  temple.  He 
emerged  from  his  obscurity,  came  sud- 
denly and  unexpectedly  into  the  tem- 
ple (see  on  ver.  10),  and  appeared  open- 
ly among  the  multitude  there  assembled. 
The  presence  of  this  vast  multitude, 
many  of  whom  cherished  the  belief  that 
he  was  the  Christ,  served  as  a  shield  for 
him,  because  the  hostile  rulers  did  not 
dare  provoke  the  displeasure  of  the 
people  by  proceeding  abruptly  and 
publicly  against  him.  Thus,  while  the 
people  had  a  timid  fear  of  the  rulers, 
on  the  other  hand  the  rulers  had  a  salu- 
tary fear  of  the  people.  And  taught, 
especially  of  matters  pertaining  to  the 
feast  of  tabernacles,  applying  to  those 
matters  passages  from  the  Old  Testa- 
ment Scriptures,  and  explaining  them. 
See  on  ver.  15. 

15.  And  the  Jews,  rather,  with  the 
best  critical  authorities.  The  Jews  there' 
fore,  because  of  the  nature  and  extent 
of  knowledge  which  he  exhibited  in 
his  teaching,  and  the  unusual  character 
of  his  explanations  of  Scripture.  The 
Jeivs,  some  of  the  leading  and  learned 
men,  most  likely  chief  priests  or  scribes. 
Marvelled,  or  wondered,  saying. 
How  knoweth  this  man,  how  can  he 
possess  reliable  knowledge  on  such  ele- 
vated and  difficult  subjects?  Their  sur- 
prise would  seem  to  indicate  that  Jesus 
had  not  before  this  taught  publicly  at 
Jerusalem,  or  perhaps  that  these  Jews 
had  never  before  heard  him.  Letters, 
i.  e.,  writings,  scriptures,  learning; 
here  doubtless  referring  *^o  the  Jewish 
Scriptures  of  the  Old  Testament,  the 
kind  of  learning  which  tl.ey  cultivated 
almost  exclusively,  and  some  portion 
of  which,  especially  as  applying  to  the 
feast  of  tabernacles,  he  had  just  very 
clearly  and  forcibly  presented.  See  ver. 
14,  and  compare  Luke  4 :  16-22.  Hav- 
ing never  learned,  more  exactly,  no* 
having  been  taught  by  their  doctors  of 
law,  nor  gone  .hrough  their  usual  courso 


132 


JOHN   VII. 


A.  D.  29, 


16  J  :-sus  answered  them,  and  said,  *  My  doctrine  is  not  '  ^h.  3.  ii ;  8.  28; 

17  mine,  but  his  that  sent  me.  ^  If  any  man  will  do  his  ,  ^b'  %.'ii,'32,\d', 
will,  he  shall  know  of  the  doctrine,  whether  it  be  of  Ps.  25.  12 ;  '119.' 

18  God,  or  whether  I  speak  of  myself.  '  He  that  speak-  e^'g^^fe/f  ?: 
eth  of  himself  seeketh  his  own  glory ;  but  he  that  iviai.'  4.  2.'  "  ' 
seekcth  his  glory  that  sent  him,  the  same  is  true,  and  •  ^pL-fo^^i'  ^' 

19  no  unrighteousness  is  in  him.     *  Did  not  Moses  give  .  ch.  i.  17. 


of  training  ;  not  having  "  been  schooled 
as  a  rabbi."— Dr.  P.  Schaff.  They 
seem  to  have  asked  the  question,  not  to 
express  admiration  of  his  teaching,  but 
to  excite  doubt  in  the  minds  of  the 
common  people  and  hinder  them  from 
receiving  his  instructions.  See  his  an- 
swer in  vers.  16-19,  and  the  people's 
response  in  ver.  20  to  his  question. 

16,  In  reply,  Jesus  asserts  the  divine 
authority  of  his  teaching  and  its  self- 
commending  power,  vers.  16-18.  Jesus 
answered.  The  best  critical  author- 
ities add  therefore,  or  then,  in  a  similar 
sense  :  Jesus  then  amweredt  them,  and 
said,  letting  them  know  that  he  had  un- 
derstood both  their  question  and  the  mo- 
tives which  prompted  it.  My  doctrine, 
the  instruction  which  I  give,  is  not 
mine.  It  is  not  to  be  considered  mine 
so  much  as  his  who  sent  me,  and  by 
whose  authority  I  act;  and  it  is  not  a 
mere  system  of  doctrine  or  teaching, 
but  is  pre-eminently  his  message  of  life 
to  you.  It  was  also  not  devised  by  me 
as  a  man,  or  by  me  irrespective  of  the 
Father ;  and  it  is  what  he  himself  sanc- 
tions and  has  enjoined  on  me  to  com- 
municate to  the  peoi)le. 

17.  If  any  man  will  do,  rather, 
desire  to  do,  implying  that  kind  of  de- 
sire which  is  carried  out  in  correspond- 
ing earnest  action,  his  will,  the  will 
of  God  as  made  known  in  Nature  and 
by  inward  conviction,  by  the  Old  Tes- 
tament, and  by  the  explanations  and 
teachings  of  the  Lord  Jesus,  he  shall 
know  of  the  doctrine,  know  con- 
cerning the  teaching  ;  he  shall  feel  in  his 
own  soul  the  glow  and  divine  power  of 
that  teaching,  which,  to  his  conscious- 
ness, will  prove  it  to  be  from  God,  and 
not  from  any  mere  man.  Whether  it 
be  of  God,  not  spoken  hypothetically, 
but  positively,  or  whether  I  speak, 
giving  prominence  to  the  emphatic  I, 
and  expressing  Christ's  continuous 
work  of  publicly  teaching  the  people; 
of  myself,  better,  from  myself,  self- 
prompted,  self-directed,  instead  of  being 


commissioned  and  sent  by  God.  Th« 
phrase  of  myself  might  mean  concern' 
ing  myself,  a  sense  not  a])i)ropriate  in 
this  passage. 

18.  lie  that  speaketh  of  himself, 
from  himself  (see  on  ver.  17),  seeketh 
his  own  glory,  is  ambitious  to  pro- 
mote his  own  interests  and  his  own 
honor,  instead  of  the  interests  and 
honor  of  him  who  sent  him ;  he  is  an 
unfaithful,  untrusty  messenger;  but  he 
that  seeketh  his  glory  that,  or,  the 
glory  of  him  who,  sent  him,  by  faith- 
fully delivering  his  message,  and  seek- 
ing only  his  honor,  the  same  is  true  ; 
he  is  upright,  faithful,  and  worthy  of 
confidence ;  he  is  no  impostor,  and 
no  unrighteousness  is  in  him,  no 
abuse  of  his  trust,  and  no  transgression 
of  the  law ;  see  ver.  21.  His  message 
should  therefore  be  received  in  full 
confidence. 

In  vers.  17,  18  Jesus  presents  two 
facts  in  confirmation  of  his  teaching 
only  what  is  agreeable  to  God's  will: 

1.  His  teaching  is  such  as  commends 
itself  to  a  heart  piously  inclined,  and 
every  such  heart  will  feel  that  the 
teaching  is  true.     See  Matt.  7  :  28,  29. 

2.  He  seeks  not  honor  for  himself,  but 
for  the  Father  who  sent  him,  and  thus 
proves  his  own  sincerity  and  fidelity  in 
the  work  assigned  him. 

19.  In  this  and  the  next  verse  Jesus 
reproves  the  Jews  for  their  hostility, 
and  in  vers.  21-24  he  shows  that  heal- 
ing a  man  is  not  so  great  a  violation 
of  the  Sabbath  as  the  practice  of  cir- 
cumcising a  man  on  that  day.  Did 
not  Moses  give  you  the  law? 
Moses,  their  highest  legal  authority, 
making  prominent  the  fact  of  their 
having  received  the  law,  and  under 
such  circumstances  as  rendered  them 
inexcusable  for  not  keeping  it.  Most 
of  the  critical  editors  close  the  ques- 
tion with  the  law,  making  what  fol- 
lows a  direct  assertion  or  charge :  Yet 
none  of  you  keepeth  tlie  law!  This 
harmonizes  with  the  succeeding  con- 


A.  D.  29. 


JOHN   VII. 


133 


you  the  law,  ''and  yet  none  of  you  keepeth  the  law?  •»  Rom.  2. 17-29. 

«  Why  go  ye  about  to  kill  me  ?  '  See  ch.  5^6, 1^8 ; 

20  The  people  answered  and  said,  ^  Thou  hast  a  devil :  53';  Matt.  12. 14; 
who  goeth  about  to  kill  thee  ?  ^  ^fark  3.  6. 

21  Jesus  answered  and  said  unto  them,  ^  I  have  done  20.'  ^'  ^^'  ^^ '  ^^* 


22  one  work,  and  ye  all  marvel.  'Moses  therefore  gave  ech.  5.  9-11 
unto  you  circumcision;  (not  because  it  is  of  Moses  ^^.^v.  1^  .-^ 
6 but  of  the  fathers;)  and  ye  on  the  sabbath  day  cir 


Acts  7.  8. 


text  and  with  ver.  7.  The  law  savs, 
"Thou  shall  not  kill,"  "Thou  shalt 
love  thy  neighbor  as  thyself,"  "Thou 
shalt  love  the  Lord  thy  God  with  all 
thine  heart"  (Lev.  19  :  18;  Deut.  5  : 
17 ;  6  :  5),  yet  the  rulers  were  seeking 
to  kill  Jesus,  and  the  thoughtless  peo- 
ple were  as  evidently  failing  to  per- 
form the  law.  And  with  such  a  state 
of  heart  they  were  utterly  disquali- 
fied to  judge  of  him  and  his  teach- 
ing, as  he  proceeds  to  show  in  vers. 
21-24.  None  of  you  keepeth  the 
laAV,  or,  no  one  of  you  performs  the 
law.  Why  go  ye  about,  why  are 
you  watching  for  an  opportunity,  to 
kill  me?  This  specific  charge  of 
murderous  intent  was  adapted  to  lead 
the  people  as  well  as  the  rulers  to  re- 
flection and  self-examination,  from  the 
fact  that  while  the  rulers  were  seeking 
to  kill  Jesus,  they  were  encouraged  in 
their  high-handed  course  by  the  men- 
tal indolence  and  timidity  of  the  peo- 
ple, especially  of  those  in  Judsea,  who 
must  have  known  that  the  rulers  were 
hating  and  persecuting  him  "  without 
a  cause,"  ch.  15  :  25.  Having  spoken 
of  his  teaching  in  vers.  16-18,  Jesus  by 
this  question  prepares  the  way  to  de- 
fend his  works  in  vers.  21-24. 

20.  The  people  answered;  not 
those  of  Jerusalem  and  its  vicinity 
(ver.  25),  but  the  festal  pilgrims  who 
had  come  in  from  a  distance  and  were 
unacquainted  with  the  designs  of  the 
rulers.  And  said;  some  spoke,  and 
others  acquiesced.  The  rulers  remain 
silent  under  Christ's  charge  of  mur- 
derous intent,  because,  though  they 
may  safely  plot  against  him  and  watch 
their  opportunity  in  private,  they  con- 
sider it  dangerous  to  have  their  design 
BO  soon  canvassed  in  public  before  the 
vast  festal  throng.  See  Matt.  26  :  4,  5. 
Thou  hast  a  devil,  rather  a  demon. 
The  original  Scriptures  recognize  only 
one  devil,  but  many  demons,  an  inte- 
rior order  of  evil  spirits  subject  to  the 

12 


devil,  or  Satan  their  prince,  Matt.  12 
24;  25  :  41 ;  Rev.  12  :  9.  See  the  Au- 
thor's Notes  on  Afatthew,  4  :  24 ;  Notes 
on  Mark,  1  :  23.  As  those  possessed  by 
demons  were  in  most  cases  deranged 
persons  or  melancholy,  the  prominent 
idea  intended  to  be  conveyed  here  may 
have  been  that  Jesus  was  melancholy 
and  beside  himself  to  suppose  they  were 
seeking  to  take  his  life.  See  ch.  10  :. 
20.  Still  the  expression  was  disrespect- 
ful, and  adapted  to  try  the  patience  of 
Jesus.  Who  goeth  about  to  kill 
thee?     See  on  ver.  19. 

21.  Jesus  answered,  spoke  in  his 
turn,  and  said  unto  them ;  those 
whom  he  was  especially  addressing  in 
vers.  16-19,  the  Jewish  rulers  and  lead- 
ers— not  the  multitude,  who  interposed 
their  disrespectful,  even  if  well-meant, 
language.  I  have  done  one  work, 
referring  to  a  work  which  had  been  es- 
pecially displeasing  to  them — his  cur- 
ing the  infirm  man  at  the  pool  of  Be- 
thesda  when  he  was  last  in  Jerusalem 
at  the  feast  of  the  passover,  eighteen 
months  previous,  ch.  5  :  8,  9.  And  ye 
all  marvel,  or  wonder  at  it,  but  in 
such  a  way  as  to  complain  of  it  as  a 
violation  of  the  Sabbath,  ch.  5  :  16,  18. 
Notice  that  out  of  the  hundreds  of  be- 
neficent acts  which  Jesus  had  done 
they  selected  this  one  to  complain  of 
and  use  against  him.  They  wonder, 
not  at  the  grandeur  of  the  miracle  per- 
formed, but  that  he  should  presume  to 
do  a  tvork  on  the  Sabbath.  To  their 
charge  that  he  had  violated  the  Sabbath 
by  doing  this  one  work  he  proceeds  to 
reply. 

22.  Moses  therefore,  or  for  this 
reason  3Ioses,  has  given  you  circumcis- 
ion, not  because  it  originated  with  him, 
or  first  appears  in  the  enactments  under 
him,  but  because  it  came  from  the  fa- 
thers of  the  nation,  and  primarily  from 
Abraham,  on  whom,  together  with  his 
posterity,  it  was  specially  and  positively 
enjoined  by  God.    Gave  unto  you  ;  he 


134 


JOHN   VII. 


A.  D.  29. 


23  cumcise  a  man.  If  a  man  on  the  sabbath  day  receive 
circumcision,  that  the  law  of  Moses  should  not  be 
broken  ;  are  ye  angry  at  me,  because  ^  I  have  made  a 

24  man  every  whit  whole  on  the  sabbath  day?  'Judge 
not  according  to  the  appearance,  but  judge  righteous 
judgment. 


kch,    5.    8,  9,   16; 

Luke  13.  15,  16; 

14.  1-6. 
«  ch.  8.  15 ;  Deut.  1. 

16,  17;  Ps.  58.  1; 

Prov.  24.  23;  2 

Cor.  10, 7;  James 

2.  1-4. 


has  recorded  the  hijunction,  and  it  stands 
in  his  writings  as  obligatory  on  the  de- 
Bcendants  of  Abraham,  Gen.  17  :  10-14. 
Circumcisiou  (not  because  it  is 
of  Moses,  but  of  the  fathers); 
and  ye  on  the  sabbath  day,  or 
on  the  Sabbath  you,  in  obedience  to 
the  requirement  of  Moses,  perform  this 
ritual  service,  you  circumcise  a  man, 
a  human  being,  a  male  child.  See  ch. 
16  :  21. 

23.  If  a  man  on  the  sabbath 
day  receive  circumcision.  This 
was  a  well-known  and  constantly- 
recurring  fact.  That  the  law  of 
Moses,  the  law  particularly  respecting 
circumcision,  which  requires  every  male 
child  to  be  circumcised  when  eight 
days  old,  Gen.  17  :  12.  To  this  superior 
and  positive  unconditional  law  the  in- 
ferior law  respecting  the  doing  of  work 
on  the  iSabbath  must  yield  if  they  ap- 
pear to  conflict.  But  do  they  really 
conflict?  I  think  not  when  rightly 
understood  ;  for  the  kind  of  "  work  "  in 
the  prohibition — "In  it  thou  shalt  not 
do  a7iy  work  " — must  be  ascertained  and 
defined  by  the  context.  In  Deut.  5 :  12- 
15  we  find  the  command  concerning 
the  Sabbath  clearly  stated  and  enforced  : 
"  Keep  the  sabbath  day  to  sanctify  it," 
to  consecrate  it,  to  set  it  apart  from 
ordinary  or  common  uses  to  the  service 
of  God,  "  as  the  Lord  thy  God  hath 
commanded  thee."  This  implies  that 
his  covenant  people  were  individually 
to  be  wholly  subject  to  the  commands 
and  ai)pointments  of  their  God.  "  Six 
days  thou  shalt  labor,  and  do  all  thy 
work."  The  Hebrew  word  here  for 
"work"  is  properly  service  or  work 
which  one  person  is  sent  to  do  for  an- 
other. Notice  the  command,  "  Thou 
shalt  labor,  and  do  all  thy  work,"  per- 
sonally, and  by  the  help  of  others,  and 
do  it  "all"  within  the  "six  days." 
"  But  the  seventh  day  is  the  sabbath  of 
the  Lord ;"  literally,  "  is  a  rest  to  Je- 
hovah thy  God  " — a  rest  from  "  all  thy 
work,"  to  be  devoted  "fo  Jehovah  thy 
God,"    to    perform    his    will.      Conse- 


quently, the  repetition  of  the  command 
in  a  negative  form,  "  In  it  thou  shalt 
not  do  any  work,"  must  necessarily  be 
explained  and  limited  by  vvhatprecedee. 
and  must  mean,  "  Thou  shalt  not  do 
any  of  thy  work  "  on  that  day — i.  e. 
"any  work"  to  accomplish  thine  own 
ends  or  promote  thy  worldly  interests. 
This  view  is  confirmed  by  the  clauses 
which  follow :  "  thou,  nor  thy  son," 
etc.,  "  that  thy  man-servant  and  thy 
maid-servant  may  rest  as  well  as  thou  " 
— rest  from  thy  service  and  "  thy  work  " 
which  thou  sentest  them  to  do.  But 
circumcision  is  commanded  by  God,  and 
therefore  it  cannot  be  classed  under  the 
Sabbath  law  as  "  thy  work."  Hence 
there  is  no  inconsistency  between  the 
two  laws.  Also,  Jesus  does  not  inti- 
mate any  such  inconsistency,  but  seems 
to  imply  the  contrary.  In  Matt.  12  :  5, 
where  he  introduces  the  matter  in  an- 
other aspect,  the  explanation  is :  "  The 
priests  in  the  temple  profane  [or  ren- 
der  common']  the  Sabbath "  by  doing 
what  seems  like  the  common  week-day 
work  which  men  do  for  their  own  pur- 
poses. They  slay  and  cut  up  sheep 
and  goats  and  bullocks,  and  then  burn 
them  on  the  altar  (Lev.  16  :  3,  5,  31 ; 
Num.  28 :  9, 10, 18-25),  "and  are  blame- 
less," because  they  do  it  not  to  serve 
their  own  ends,  but  to  obey  the  com- 
mands of  God.  Should  not,  may  not, 
be  broken,  the  may  not  corresponding 
with  the  preceding  receive,  because  I 
have  made  a  man  every  whit 
whole,  or  altogether  well;  literally, 
made  an  entire  man,  sound,  or  well,  in- 
timating that  the  infirm  man's  whole 
body  had  been  diseased,  but  was  entire- 
ly restored  to  health.  And  whereas  cir- 
cumcision affected  only  a  small  part  of 
the  body,  which  must  subsequently  be 
cared  for  and  healed,  Jesus  had  by  a 
word  healed  the  whole  body  of  a  man, 
and  restored  him  at  once  from  an  eight- 
and-thirty  years'  sickness  to  perfect 
health.  Surely  this  was  an  act  unselfish 
and  divine ! 
24.  Judge  not  according  to  th« 


k.  D.  29. 


JOHN  VIT. 


185 


25  Then  said  some  of  them  of  Jerusalem,  Is  not  this 

26  he,  whom  they  seek  to  kill  ?     But,  lo,  J  he  speaketh  j  Matt.  22. 16. 
boldly,  and  they  say  nothing   unto   him.     ^  Do  the   *  '^^^-  ^8. 
rulers   know  indeed   that  this   is   the   very  Christ? 

27  'Howbeit   we   know  this   man   whence   he  is:    but   'ch.  6.  42;  Matt, 
when  Christ  cometh,  ""no  man  knoweth  whence  he 
is. 

28  Then  cried  Jesus  in  the  temple  as  he  taught,  saying, 


13.  55:  Mark  6. 
3 ;  Luke.  4.  22. 
"  vers.  41,  42. 


appearance.  Judge  not  superficially, 
not  as  the  matter  first  appears  to  be ;  but 
judge  righteous  judgment — judg- 
ment which  is  in  accordance  with  the 
weight  of  evidence  and  the  nature  of 
things,  with  the  principles  of  truth  and 
right  '..nd  with  the  word  of  God.  The 
la^  commands,  "  Thou  shalt  not  kill," 
Implying  our  duty  to  use  every  proper 
means  for  preserving  life,  and  "  Thou 
^halt  love  thy  neighbor  as  thyself," 
Ex.  20  :  13 ;  Lev.  19  :  18.  It  is  there- 
fore our  duty  to  seek  to  preserve  the 
lives  of  ourselves  and  others,  on  the 
Sabbath  and  on  all  other  days.  And 
while  it  was  right  for  Jesus  to  heal  on 
the  Jewish  Sabbath,  it  is  also  right  for 
us  on  the  Lord's  Day  to  administer  ap- 
propriate remedies  and  care  to  the  sick, 
to  partake  of  food  and  drink,  and  do 
whatever  else  is  necessary  to  preserve 
life  and  health,  and  cannot  be  done  be- 
fore that  day  nor  neglected  till  after. 
Such  a  course  is  unselfish  and  in  har- 
mony with  the  revealed  will  of  God. 

25.  Further  opinions  and  doubts  con- 
cerning his  Messiahship,  vers.  25-27. 
Some  of  them  of,  or  from,  Jeru- 
salem, showing  that  the  murderous 
designs  of  the  rulers  were  known  to 
more  or  less  of  the  inhabitants  of  Jeru- 
Balem;  whom  they,  "the rulers"  (see 
ver.  26),  seek  to  kill.    See  on  ver.  19. 

26.  But,  lo,  he  speaketh  boldly, 
uttering  all  that  he  wishes  to  say,  and 
they,  those  in  authority,  "the  rulers" 
(see  below),  say  nothing  unto  him, 
nothing  to  restrain  or  intimidate  him. 
The  rulers,  the  members  of  the  San- 
hedrim especially,  which  was  the  high- 
est civil  and  ecclesiastical  court  of  the 
Jews,  and  consisted  of  seventy-one  per- 
sons, from  the  three  classes  of  chief 
priests,  elders,  and  scribes.  Do  the 
rulers  know  indeed?  Have  they 
come  to  this  knowledge  lately,  forsooth, 
so  that  they  have  given  up  the  idea  of 
seizing  and  putting  him  to  death  ? 
These  Jerusalemites  presume  to  call  in 


question  the  zeal  and  watchfulness  of 
their  rulers,  and  treat  them  with  irony. 
That  this  is  the  very  Christ?  rather, 
with  the  oldest  manuscripts  and  the 
critical  editox-s,  the  Christ? 

27.  Hovvbeit,  or  hut,  we  know 
this  man,  the  word  this  is  emphatic, 
whence  he  is.  From  the  mean  and 
despised  town  of  Nazareth  in  Galilee, 
and  from  tlie  low  family  of  Joseph  the 
carpenter.  But  when  Christ  com- 
eth, the  when  indicating  an  indefinite 
time  somewhere  in  the  unknown  future. 
The  Christ,  with  the  article  as  in  verse 
26,  referring  to  him  in  his  official  cha- 
racter as  the  promised  Messiah  of  the 
Old  Testament.  No  man  knoweth 
"Whence  he  is.  This  opinion  seems  to 
have  been  at  that  time  common  among 
the  Jews,  and  mav  have  originated  in 
their  ideas  of  Maf.  3:1:  "  The  Lord, 
whom  ye  seek,  shall  suddenly  come  to 
his  temple,  even  the  messenger  of  the 
covenant,  in  whom  ye  delight,"  com- 
pared with  such  passages  as  Isa.  53  :  8 ; 
Dan.  7  :  13,  14.  It  seems  to  have  raised 
in  some  minds  the  expectation  that  the 
Christ  would  suddenly  appear,  and  no 
one  be  able  to  give  an  account  of  his 
parentage  ;  and  in  other  minds  the  ex- 
pectation that  he  would  retire  for  a 
time  from  the  notice  of  men,  and  then 
make  a  sudden  appearance,  without  any 
one  knowing  whence  he  came.  See 
Matt.  24  :  23,  26.  But  when  these  arro- 
gant complainers  declared  no  man  know- 
eth whence  he  is,  how  entirely  they  ig- 
nored such  plain  passages  as  Deut.  18  : 
15 ;  Ps.  132  :  11,  which  point  out  from 
whom  the  Christ  as  Prophet  and  King 
was  to  come  :  "  From  the  mid&t  of  thee, 
of  thy  brethren,"  of  the  offspring  of 
David,  and  Mic.  5  :  2,  pointing  out  the 
place  from  which — Bethlehem  Ephra- 
tah,  in  Judah,  see  ver.  42 ;  Acts  2  :  30; 
Matt.  2:4-6! 

28.  In  this  and  the  next  verse  Jesus 
asserts  again  and  more  distinctly  his 
divine  origin.     Then   cried   JesuSy 


136 


JOHN  VII. 


A.  D.  29. 


■Ye  both  know  me,  and  ye  know  whence  I  am.     And 
*•  I  am  not  come  of  myself,  but  he  tliat  sent  me  ^  is 

29  true,  *•  whom  ye  know  not :  but '  I  know  him :  *  for 
I  am  from  him,  and  *he  hath  sent  me. 

30  Then  "  they  sought  to  take  him :  but ''  no  man  laid 
hands  on  him,  because  "  his  hour  was  not  yet  come. 

31  And  *  many  of  the  people  believed  on  him,  and  said, 
When  Christ  cometh,  will  he  do  more  miracles  than 

32  these  which  this  onan  hath  done?  The  Pharisees 
heard  that  the  people  murmured  such  things  con- 
cerning him ;  and  the  Pharisees  and  the  chief  priests 
^sent  officers  to  take  him. 


"  ch.  8.  14. 
<>cli.o.4:3;  8.16,42. 
Pch.  5.  32;  8.  26' 

Rom.  3.  4. 
qch.   1.  18;  8.  54, 

55 ;  16.  3. 
»ch.  10.  15;  17.25; 

Matt.  11.  27. 
•ch.  3.  16,  17. 
»  1  John  4.  14. 
"  ver.    19 ;    ch. 

37:  Mark  11. 

Luke  19.  47  ;  20; 

19. 
»  vers.  6,  8,  44;  eh. 

8.  20 ;   Ps.  31.  15. 


18; 


ch.  13   1  '  ch.  3.  2 ;  8.  30 ;  Matt.  12.  23.  J  vers.  45,  46. 


speakiLg  boldly  and  loudly,  with  direct 
reference  to  what  those  from  Jerusa- 
lem had  said,  in  the  temple  as  he 
taught,  more  exactly,  teaching  in  the 
temple,  and  saying,  Ye  both  know 
me,  and  ye  know  whence  I  am. 
You  know  my  person,  my  parentage 
(ch.  6  :  42),  and  the  place  of  my  early 
residence,  vers.  41,  52.  And  I  am  not, 
or  /  have  not,  come  of  myself. 
Though  you  may  know  my  human 
origin  and  residence,  yet  I  have  come 
forth  by  divine  authority,  and  not  from 
my  own  will  or  purpose.  But  he  that 
sent  me  is  true.  He  has  a  real  ex- 
istence, and  has  truly  sent  me;  there- 
fore his  sanction  of  my  claims  should 
be  acknowledged.  Compare  ch.  5  :  32- 
39.  Whom  ye  know  not,  the  ye  be- 
ing emphatic  and  requiring  prominence ; 
with  whose  true  character  and  his  design 
in  sending  me  you  are  not  acquainted. 

29.  But  I  know  him.  I  is  em- 
phatic, in  contrast  with  ye  of  the  pre- 
ceding clause.  /  know  him,  have  an 
intimate. acquaintance  with  him  and 
with  his  purposes  and  plans;  for  I 
am  from  him,  and  he  hath  sent 
me.  He  has  sent  me  forth,  from  him- 
self and  by  his  own  authority,  to  do 
his  work  in  his  appointed  way. 

30.  Some  seek  to  seize  Jesus;  others 
believe  on  him.  Therefore  the  rulers 
send  officers  to  take  him,  vers.  30-32. 
Then  they,  "the  rulers,"  ver.  26, 
sought  to  take  him,  being  urged 
on  to  it  by  their  anger  at  what  he  had 
just  said.  But  no  man  laid  hands 
on  him,  to  seize  him  as  a  prisoner. 
Though  the  desire  to  do  it  was  in  the 
heart,  they  were  not  suffered  to  lay  on 
him  the  hand.  Because  his  hour 
%vas   not  yet  come,  the  time  when 


he  should  actually  be  delivered  into 
the  hands  of  his  enemies. 

31.  And  many  of  the  people,  ox 
mxdtitude,  believed  on  him.  While 
the  rulers  rejected  him,  and  were 
watching  their  opportunity  to  seize 
and  kill  him,  the  great  mass  of  the 
people  had  a  very  different  feeling. 
Many  of  them  believed  he  might  be 
the  Messiah,  and  cautiously  expressed 
that  belief.  Their  conviction,  however, 
needed  confirming,  and  was  doubtless 
in  many  cases  destitute  of  the  love  to 
him  which  would  admit  his  claim  to 
their  personal  obedicnre.  When 
Christ  cometh,  see  (»ii  ver.  27, 
will  he  do  more  miracles,  or  work 
more  signs,  which  were  of  a  miraculous 
character,  and  adapted  to  excite  won- 
der, than  these  which  this  man 
hath  done?  or,  according  to  some, 
than  those  tvhich  this  man  is  working? 
This  was  an  important  proof  of  his 
Messianic  character;  see  ch.  3:2;  Isa. 
35:5,6;  42  :  6,  7. 

32.  Heard  that  the  people  mur- 
mured, or  heard  the  multitude  mur- 
muring. They  not  only  heard  that 
the  thing  was  done,  but  themselves 
heard  the  murmuring,  and  readily 
learned  what  it  was  which  the  rjiul- 
titude  said  Compare  ch.  1  :  37.  Micr- 
muring,  see  on  ver.  12.  Such  things, 
rather  these  things,  concerning  him; 
and  the  Pharisees  and  the  chief 
priests;  the  best  critical  authorities 
reverse  the  order  and  read,  the  chief 
priests  and  the  Phariseeti.  Thus  the 
Pharisees  watch  the  multitude,  hear 
their  sup})ressed  talk  in  implied  ac- 
knowledgment of  Jesus  as  "the 
Christ,"  and  report  these  facts  to  the 
chief    priests.       The    latter    are    then 


A.  D.  29. 


JOHN  VII. 


187 


33  Then  said  Jesus  unto  them,  'Yet  a  little  while  am 

34  I  with  you,  and  then  I  go  unto  him  that  sent  me.  Ye 
'  shall  seek  me,  and  shall  not  find  me :  and  where  I 
am,  thither  ye  cannot  come. 

35  Then  said  the  Jews  among  themselves.  Whither 
will  he  go,  that  we  shall  not  find  him  ?  will  he  go 
unto  the  ^dispersed  among  the  Gentiles,  and  teach 

36  the  Gentiles?  What  manner  of  saying  is  this  that 
he  said.  Ye  shall  seek  me,  and  shall  not  find  me  : 
and  where  I  am,  thither  ye  cannot  come? 

37  "  In  the  last  day,  that  great  day  of  the  feast,  Jesus 
stood  and  cried,  saying,  ^  If  any  man  thirst,  *  let  him 


«ch.  12.35,36;  13. 

1,  3H ;  16.  16-22. 
»ch.  8.  21-24;  13. 

33 ;  Prov,  1.  24- 

31;    Hos.    5.    6r 

Luke  13.  24,  2.1, 

34,  3.5. 
b  Isa.  11. 12;Zeph. 

3.    10;    Acts   21. 

21 ;  James  1.  1 ; 

1  Pet.  1.  1. 
«  Lev.  23.  36. 
d  ch.  6.  35 ;  Isa.  41. 

17,    18;     55.    1; 

Rev.  21. 6;  22. 17. 
•  Matt.  11.  28. 


reedy  to  take  the  lead  in  the  actual 
persecution  of  Jesus.  See  also  ver.  45. 
Sent  officers  to  take  him,  that  they 
might  watch  for  the  opportunity  when 
they  could  seize  him  without  exciting 
the  multitude. 

33.  In  language  which  the  people  do 
not  understand  Jesus  intimates  his 
speedy  removal,  vers.  33-36.  Then 
said  Jesus  unto  them,  rather  Jesus 
therefore  said,  omitting  unto  them,  and 
making  his  remarks  which  follow  as 
general  as  those  in  vers.  28  and  29, 
Yet  a  little  while,  it  being  now  six 
months  before  his  actual  departure, 
am  I  with  you,  implying  to  the  offi- 
cers. You  must  let  me  freely  speak  a 
little  longer  here  ;  and  to  the  multitude. 
My  work  among  you  is  drawing  tovvard 
its  close  ;  imp'rove,  therefore,  while  you 
can,  the  opportunity  now  afforded  you. 
And  then  I  go  uiito  him  that  sent 
me.  This  expression  is  made  some- 
what enigmatical  by  that  which  follows, 
and  therefore  these  Jews  either  ignore 
it  or  pretend  not  to  understand  it. 

34.  Ye  shall  seek  me,  and  shall 
not.  The  time  is  coming  when  you 
will  long  for  the  Messiah,  but  in  vain. 
Rejecting  me,  you  will  find  in  no  other 
the  Messiah  whom  you  desire.  And 
where  I  am,  thither  ye  cannot 
come.  I  am,  "the  present  of  vivid 
representation  "  (Tholuck)  ;  or  spoken 
by  anticipation,  and  meaning,  where  in 
a  few  months  he  would  be,  in  the 
heavens  at  the  right  hand  of  God,  Acts 
7  :  56.  Ye  cannot  come,  the  you 
being  emphatic.     See  ch.  8  :  21,  24. 

35.  Then  said  the  Jews,  their  in- 
quiry being  occasioned  by  the  statement 
.Jesus  had  just  made,  will  he  go  unto 
the  dispersed  among  the  Gen- 
tiles ?  or  among  the  Greeks,  meaning 


those  Jews  who  were  scattered  among 
surrounding  nations,  where  the  Greek 
language  was  more  or  less  spoken  and 
understood.  Such  were  regarded  by 
the  Palestine  Jews  as  less  orthodox  and 
less  respectable  and  intelligent  than 
themselves.  And  teach  the  Gen- 
tiles, rather  the  Greeks ;  will  he  even 
go  so  far  as  to  teach  the  Greeks,  toward 
whom,  by  his  treatment  of  the  law 
(ch.  5  :  8-16)  and  his  liberal  utterances 
(ch.  5:24-28;  7:17),  he  seems  in- 
clined? Those  Jews  who  did  not  live 
in  Palestine  were  called  the  dispersion 
or  the  dispersed  ones,  because  they  were 
scattered  abroad  outside  the  Promised 
Land.  See  James  1  :  1 ;  1  Pet.  1:1. 
Of  such  Jews  there  were  many  in 
Asia  Minor,  Syria,  Egypt,  Greece,  and 
Rome,  where  the  Greek  language  was 
in  general  use ;  and  the  nations  living 
in  those  countries  were  classed  by  Pal- 
estine Jews  under  the  general  term, 
"  the  Greeks.','  See  Acts  14  :  1 ;  18  :  4  ; 
21  :  28  ;  Rom.  1  :  16 ;  10  :  12. 

36.  What  manner  of  saying  is 
this  that  he  said?  What  are  we  to 
understand  by  it?  They  cannot  but 
give  some  attention  to  the  saying,  and 
seem  to  feel  the  dark,  fearful  mystery 
it  contains.  But,  like  Pilate  on  another 
occasion,  having  asked  the  question, 
they  let  the  matter  drop. 

37.  Jesus  invites  the  People  to 
THE  Fountain  of  Life,  vers.  37-39. 
In  the  last  day,  that  great  day, 
or  Noio  in  the  last,  the  great  day  of  the 
feast,  which  brought  this  great  festival  to 
a  solemn  close.  This  was  the  eighth  day 
of  the  festival,  on  which  there  was  to  be  a 
holy  convocation,  a  solemn  assembly, 
and  no  servile  work  was  to  be  done 
(Lev.  23  :  36),  and  the  day  on  which, 
at  least  in  every  seventh  year,  the  year 


138 


JOHN   VII. 


A.  1).  29 


38  come  unto  me,  'and  drink.    «He  that  believeth  on   'ch.  6.  55;  i  Cor 
me,  as  the  Scripture  hath  said,  ^  out  of  his  belly  shall     -^'  *'  >^-  ^5. 


«  Deut.  18.  15. 


k  ch.  4.  14 ;  Job  32.  18,  19 ;  Prov.  18.  4 ;  Isa.  12.  3 ;  44.  3 :  58.  11 :  Zech.  14.  8: 
Gal.  5.  21,  22. 


of  release,  they  finished  the  reading  of 
the  law,  which  they  commenced  at  the 
beginning  of  the  feast,  Deut.  31  :  10-13. 
According  to  the  Jewish  rabbinical  wri- 
tings, during  the  first  seven  days  of  this 
feast — and  Rabl)i  Juda  says  on  this  day 
also — with  ,'^jll  greater  expressions  of 
joy,  occurred  the  ceremony  of  drawing 
water  from  the  pool  of  Siloam  and  car- 
rying it  in  solemn  procession  to  the 
altar.  A  priest  filled  a  golden  pitcher, 
cf  about  two  and  a  half  pints,  with 
water  from  the  fount  of  Siloam  (ch.  9  : 
7),  which  was  borne  with  great  solem- 
nity, attended  with  the  clangor  of  trum- 
pets, through  the  gate  of  the  temple ; 
and,  being  mixed  with  wine,  it  was 
poured  upon  the  altar  of  burnt-oflfer- 
ing,  while  meantime  the  Hallel,  of 
Ps.  113  :  1-118  :  29,  was  sung.  As  the 
booths  commemorated  the  tent-life  of 
the  Israelites  in  the  wilderness,  so  this 
pouring  of  water  might  serve  to  com- 
memorate the  miraculous  springs  which 
God  opened  to  supply  the  thirst  of  his 
people.  Others  connect  this  ceremony 
with  their  prayer  for  rain  on  the  seeci 
sown  during  the  coming  year,  and  oth- 
ers connect  it  with  Isa.  12  :  3 :  "  With 
joy  shall  ye  draw  water  out  of  the  wells 
of  salvation,"  and  with  the  effusion  of 
the  Holy  Spirit  in  the  days  of  the  Mes- 
siah. This  ceremony,  so  indefinite  in 
its  teaching,  seems  to  have  been  a  mere 
human  invention,  yet  the  opportunity 
which  it  afforded  Jesus  improved  in 
calling  the  attention  of  the  people  to 
the  water  of  life,  which  he  will  bestow, 
and  which  alone  can  satisfy  the  crav- 
ings of  the  soul.  Compare  ch.  4  :  10- 
14.  But  others  hold  that  the  ceremony 
of  bringing  water  was  omitted  on  the 
last  day  of  the  feast.  If  so,  then  Jesus 
could  very  naturally,  in  the  absence  of 
this  ceremony,  call  attention  to  himself 
as  the  source  and  fountain  of  living 
water.  Jesus  stood  (he  usually  sat 
when  teaching,  Matt.  5:1;  13  :  1 ; 
24  :  3),  in  the  temple,  amidst  the  thou- 
sands of  the  people  then  present,  and 
cried  out  in  a  loud  voice,  so  that  the 
vast  multitude  might  hear.  Like  a 
herald  he  cries  out  aloud,  announcing 
an    important    truth.      If   any    man 


thirst,  if  any  one  feel  that  he  ia 
destitute  of  true  happiness,  yet  earn- 
estly desires  it,  as  one  who  has  the 
natural  bodily  thirst,  and  longs  for 
water  to  satisfy  it;  yea,  if  any  one 
feel  that  he  is  a  guilty,  perishing  sin- 
ner, and  longs  to  be  saved  from  his 
sins  and  restored  to  the  favor  and  en- 
joyment of  God  (see  ch.  4  :  14;  Matt. 
5:6;  Rev.  22  :  17),  let  him  come; 
the  invitation  is  full  and  free  to  all  the 
thirsting;  if  any  one  thirst,  no  matter 
who  or  of  what  age  he  is,  or  to  what 
class  he  belongs,  the  invitation  is  to 
him ;  if  any  one  thirst,  let  him  come 
unto  me,  and  drink.  Tischendorf 
omits  unto  me,  but  most  critical  au- 
thorities retain  the  words.  The  sense, 
however,  is  sufficiently  clear  in  either 
case,  because  the  next  clause  distinct- 
ly points  out,  in  plain  language,  what 
is  to  be  done. 

38.  He  that  believeth  on  me,  he 
that  acknowledges  me  as  the  Christ  (ver. 
31),  and  with  a  penitent  and  obedient 
heart  trusts  in  me  for  salvation  from 
sin,  as  the  Scripture  hath  said, 
in  a  general  way,  in  such  passages  as 
Prov.  18  :  4 :  "  The  words  of  a  man's 
mouth  are  deep  waters  ;  the  well-spring 
of  wisdom  as  a  gushing  stream." — Co- 
nant's  Proverbs.  Isa.  58  :  11:  "Thou 
shalt  be  like  a  watered  garden,  and 
like  a  spring  of  water,  whose  waters 
fail  not."  Or,  considering  the  believ- 
er's body  as  a  living  temple  of  the  Holy 
Spirit,  such  passages  as  Ezek.  47  :  1-12, 
Joel  3  :  IS;  Zech  14  :  8.  Out  of  his 
belly;  better,  his  heart.  The  Greek 
word  thus  translated  properly  signifies 
a  hollow  place,  a  cavity,  and  hence  is  ap- 
propriately used  to  represent  the  s^ow7cA 
and  the  bowels,  as  in  Matt.  12  :  40;  15  : 
17 ;  the  inward  parts,  the  inner  man,  the 
heart,  as  here.  Compare  Jer.  31  :  33 ; 
Heb.  8  :  10.  Shall  flow.  He  shall 
have  within  him,  not  only  a  well-spring 
of  happiness,  but  a  fountain,  from  which 
shall  flow  forth  perennial  streams  for  the 
refreshment  of  others.  Rivers,  imply- 
ing abundance — a  full  supply.  Com- 
pare ch.  4  :  14.  Of  living'  water, 
pure,  running  water,  ever  -  flowing 
streams ;     tht    opposite    of    stagnant, 


A.  D.  29. 


JOHN   VII. 


139 


39  flow  rivers  of  living  water.  *  But  this  spake  he  of  the 
Spirit,  which  they  that  believe  on  him  should  receive  : 
J  for  the  Holy  Ghost  was  not  yet  given :  because  that 
Jesus  was  not  yet  ^  glorified. 

40  Many  of  the  people  therefore,  when  they  heard  this 

41  saying,  said,  Of  a  truth  this  is  ^  the  Prophet.  Others 
said,  °» This  is  the  Christ.   But  some  said,  Shall  Christ   '  ^^^.^^i.  21 -,^6.  H; 

42  come  "*  out  of  Galilee  ?    •  Hath  not  the  Scripture  said,    m  ch.  4.' 42";  e.'eg." 
That  Christ  cometh  of  the  seed  of  David,  and  out  of    "  ver.  52 ;  ch.  1.  46. 

43  the  town  of  Bethlehem,  p  where  David  was  ?    So  1  there   '  ^^"^^  ^^ '  ^^-  ^^^• 

11 ;  Isa.  11.1;  Jer.  23.  5 ;  Mic.  5.  2 ;  Matt.  2.  5 ;  Luke  2.  4.  p  1  Sam.  16. 

1,  4.  q  ver.  12  ;  ch.  9.  16 ;  10.  19 ;  Acts  14.  4. 


ch.  14.  16, 17,  26: 
Isa.  44.  3;   Joel 

2.  28 :  Acts  2.  17, 
33,  38;  Eph.  1. 
13,  14. 

J  ch.  16.  7. 

kch.  12.  16;  Acta 

3.  13. 


malarious,  poisonous  water;  also  life- 
giving  water.  See  on  ch.  4  .  10.  Tlie 
gospel  of  Christ,  which  is  the  truth  of 
God  received  into  the  heart  by  the 
Sjiirit^  brings  life,  health,  and  joy; 
the  errors  of  sin  and  Satan  bring  dis- 
ease, misery,  and  death. 

39.  But  this  spake  he  of  the 
Spirit,  the  Holy  Spirit,  in  his  more 
copious  and  abundant  influences  on  the 
hearts  of  men,  in  connection  with  the 
preaching  of  Christ  as  the  atoning 
Saviour,  which  they  that  believe 
on  him  should  receive,  after  his 
resurrection  from  the  dead,  both  on 
the  day  of  Pentecost  and  subsequently. 
The  "Holy  Ghost,  or,  according  to 
the  best  text,  the  Spirit.  Compare 
note  on  ch.  1  :  33.  Was  not  yet 
given,  in  this  copious  measure,  so  as 
to  become,  by  his  enlightening,  renew- 
ing, sanctifying,  and  comforting  influ- 
ences, as  "rivers  of  living  water"  in 
the  disciples  of  Jesus.  Because  that, 
is  not  now  used.  In  such  a  connection 
that  has  become  superfluous.  Jesus 
was  not  yet  glorified.  He  had  not 
yet  risen  from  the  dead  and  ascended 
to  heaven  to  the  glory  there  awaiting 
him,  where  he  would  act  as  the  High 
Priest  and  Intercessor  for  his  people, 
and  whence,  as  Head  over  all  things  to 
his  church,  he  would  send  forth  upon 
them  the  abundant  influences  of  his 
Spirit,  procured  by  his  sufterings  and 
death  as  their  atoning  Lord  and  Re- 
deemer. See  Ps.  110;  John  14  :  16,  17 ; 
16  :  7-15 ;  Acts  1  :  5 ;  2  :  4 ;  Rom.  5  :  5- 
10;  Eph.  1  :  19-23;  4  :  7,  8. 

40.  A  new  dispute  arises  concerning 
Jesus,  but  no  one  molests  him,  vers.  40- 
44.  Many,  or,  according  to  the  best 
reading,  some,  of  the  people  there- 
fore, when  they  heard 'this  say- 
ing.    There  were  those  of  the  common 


people  who  heard  these  words  of  Jesus, 
received  an  impression  from  them,  and 
proceeded  to  state  that  impression.  Of 
a  truth  this  is  the  Prophet.  With 
some,  the  Prophet  foretold  by  Moses  in 
Deut.  IS  :  15-19 — i.  e.  the  Christ ;  but 
with  others,  the  one  whom  they  ex- 
pected to  precede  the  coming  of  the 
Messiah,  and  to  prepare  the  way  for 
and  assist  him ;  especially  Elijah  or 
Jeremiah.  See  ch.  1  :  21 ;  Matt.  16  : 
14;  Mai.  4  :  5,  6. 

41.  But  some  said.  Tischendorf, 
Alford,  and  Schaff,  on  good  manuscript 
authority,  read,  Others  said.  Shall 
Christ  come  out  of  Galilee?  not 
distinguishing  between  his  birthplace, 
Bethlehem  in  Judaea,  and  the  place 
where  he  was  brought  up,  Nazareth  in 
Galilee.  Had  they  been  anxious  to 
learn  the  real  character  of  Jesus,  this 
erroneous  impression  could  easily  have 
been  corrected. 

42.  That  Christ  cometh  of  the 
seed,  or  offspring,  of  David.  See 
Ps.  89  :  19-29;  132  :  11 ;  Isa.  9:6,  7 , 
11  :  1-5;  Jer.  23  :  5,  6.  And  out  of 
the  tOAvn  of  Bethlehem,  where 
David  was  ?  Where  he  was  born  and 
lived  for  about  sixteen  years,  till  he 
was  called  into  the  service  of  King 
Saul.  See  Mic.  5:2;  Luke  2  :  4 ;  1 
Sam.  16  :  1,  5,  18 ;  17  :  12-15,  58. 

43.  So  there  was  a  division 
among  the  people,  in  consequence 
of  their  having  different  opinions  about 
him.  There  was  (1)  a  division  into 
friends  and  enemies  of  Christ,  as  we  see 
from  ver.  44;  (2)  a  division  of  those 
who  were  friendly,  because  of  the  dif- 
fering views  they  entertained  concern- 
ing him.  These  all  might  allow  that 
he  was  "the  Prophet"  (ver.  40),  but 
when  they  proceeded  to  define  what 
they    understood    by  this    expression, 


140 


JOHN   VII. 


A.  D.  29 


4A 


And 


man 


was  a  division  among  tlie  people  because  of  him. 
'some  of  them  would  have  taken  him;  but  no 
laid  hands  on  him. 

Then  came  "the  officers  to  the  chief  priests  and 
Pharisees;  and  they  said  unto  them,  Why  have  ye 
not   brought   him?     The   officers    answered,   'Never 
17  man  spake  like  this  man.     Then  answered  them  the 

48  Pharisees,  "  Are  ye  also  deceived  ?     ^  Have  any  of  the 

49  rulers  or  of  the  Pharisees  believed  on  him  ?    But  ^  this 
people  who  knoweth  not  the  law  are  cursed. 


45 
46 


'  ver.  30. 

»  ver.  32. 

»  Matt.  7.  29 ;  Luke 
4.  22. 

"  ver.  12. 

»  ver.  26 ;  ch.  12. 
42 ;  Acts  6.  7 ;  1 
Cor.  1.20,22-28; 
2.  8. 

»  ch.  9.  34 ;  Isa.  5. 
21 ;  65.  5 ;  1  Cor. 
1.  20,  21 ;  3.  18- 
20;  James  3.  IS- 
IS. 


they  differed.  For  while  some  readily 
assented  to  his  being  the  prophet  fore- 
told by  Moses — i.  e.  "  the  Christ"  (ver. 
41)  —  others  were  perplexed  by  their 
erroneous  views  of  his  pedigree  and 
birthplace,  and  thought  he  laight  be 
the  prophet  spoken  of  by  Malachi,  who 
should  precede  the  Christ.  ISee  on  ver. 
40. 

44.  And  some  of  them  would 
have  taken  him,  desired  to  seize  him 
and  deliver  him  up  to  his  enemies. 
These  hostile  persons,  mingled  among 
the  multitude,  were  either  urged  on  by 
the  chief  priests  and  Pharisees,  or  were 
ready  to  act  the  part  of  zealots  and 
proceed  on  their  own  responsibility 
against  Jesus.  Yet  they  were  fettered 
on  the  one  hand  by  fear  of  the  adhe- 
rents of  Jesus,  and  on  the  other  by  the 
secret  power  of  God,  impressing  them 
with  an  involuntary  awe,  so  that  they 
dared  not  proceed.  But  no  man  laid 
hands  on  him,  not  even  those  who 
had  been  commanded  to  do  it.  See 
vers.  32,  45. 

45.  Deeply  impressed,  the  officers  did 
not  seize  Jesus.  They  are  reproved 
by  the  Pharisees,  vers.  45-49.  Then 
came  the  officers,  those  who  had 
been  sent  to  watch  for  the  opportunity 
and   seize   Jesus,   ver,  32.     These  men 

,  were  so  impressed  and  awed  by  the  ap- 
pearance and  surroundings  of  Jesus, 
and  by  the  words  which  he  uttered, 
that  they  dared  not  take  him.  They 
consequently  came  back  and  made 
their  report  to  those  who  had  sent  them. 
And  they  said  unto  them,  the  chief 
priests  and  Pharisees  said  to  the  officers, 
Why  have  ye  not  brought  him? 
having  expected  that  they  would  find 
occasion  to  seize  him. 

46.  The  officers  answered.  Never 
man  spake  like  this  man.  Tisch- 
endorf,  with  two  of  the  ancient  manu- 
•eriptA,   and   with   ancient    Latin    and 


Syriac  versions,  gives  the  officers'  lan- 
guage a  little  more  fully,  and  in  a  style 
which  seems  in  harmony  with  the  oc- 
casion and  the  character  of  the  men  : 
Never  did  a  man  so  speak  as  this  man 
speaks;  words  expressing  wonder  and 
astonishment.  Some  of  the  oldest  docu- 
ments read,  Never  man  spoke  tints ! 
This  testimony  came,  too,  from  men 
who  had  ])een  watching  every  Moid  and 
every  look.  With  what  convii:cing 
power  had  his  teaching  c(,me  home  to 
their  consciences  and  hearts !  Compare 
Matt.  7  :  28,  29.  Augustine  remarks : 
"  Of  him  whose  life  is  lightning,  his 
his  words  are  thunders." 

47.  Then  answered  them  the 
Pharisees,  being  quite  ready  to  take 
the  lead  in  speaking  on  this  subject, 
prompted  by  their  own  feelings.  Are 
ye  also  deceived?  With  their  views 
of  the  character  and  work  of  the  Mes- 
siah, they  take  it  as  a  matter  of  course 
that  Jesus  is  an  impostor,  and  they 
speak  and  act  accordingly,  without 
searching  into  his  claims,  and  bring- 
ing them  to  the  test  of  Scripture  and 
evidence,  to  learn  whether  they  are 
well  founded. 

48.  Have  any  of  the  rulers  or 
of  the  Pharisees  believed  on 
him?  For  them  the  authority  and 
example  of  the  rulers  must  be  every- 
thing. And  we  should  notice  that  the 
testimony  of  the  officers  makes  not  the 
leastwholesome  impression  on  the  rulers, 
but  rather  disturbs  and  excites  them.  Ot 
of  the  Pharisees;  this  great,  learn- 
ed, aristocratic,  and  influential  body — 
has  any  of  tiiem  believed  on  iiiin  ?  How 
mistaken  these  questioners  were  in  re- 
gard to  both  tlie  classes  they  referred 
to  is  shown  directly  afterward  by  the 
example  of  Nicodemus,  vers.  50,  51. 

49.  But  this  people,  this  m«/<i7jt<i«, 
or  rabble,  as  distinguished  from  men  of 
lettws,  of  iutelligeucft,  and   iuflueucQ, 


A.  D.  29. 


JOHN   VII. 


141 


60      Nicodemus  saith  unto  them  (*  he  that  came  to  Jesus 

51  by  night,  being  one  of  them),  y  Doth  our  law  judge  any 
man,  before  it  hear  him,  and  know  what  he  doeth  ? 

52  They  answered  and  said  unto  him.  Art  thou  also  of 
Galilee?     Search,   and  look:    for    'out  of    Galilee 


*ch.  3  1,2. 
iDeut.  1. 17;17.8 
etc. ;  19.  15-19. 

■  ver.  41 ;  ch.  1.  46 
Isa.  9. 1, 2  ;  Matt. 
4.  15,  16. 


who  knoweth  not  the  law,  have 
not  been  instructed  in  the  schools  of 
the  Pharisees,  and  taught  how  to  read 
and  interpret  the  Old  Testament. 
Hence,  they  are  not  qualified  to  judge 
for  themselves  in  these  matters,  and 
must  not  presume  to  set  up  their  opin- 
ion in  opposition  to  that  of  their  rab- 
bins and  leaders.  Hence,  too,  they  are 
easily  led  astray  (ver.  47),  and  induced 
to  credit  and  receive  an  impostor  who 
'iretends  to  be  the  Christ.  Are  cursed, 
or,  accursed  are  they  !  execral.le,  doom- 
ed to  error  and  deception,  and  worthy 
of  contempt  and  perdition.  This  was 
evidently  an  outburst  of  Pharisaic  mad- 
ness, indicating  their  disappointment, 
and  designed  to  intimidate  and  control 
the  oflScers.  It  is  also  in  harmony  with 
the  rabbinical  writings,  which  show 
great  contempt  for  the  common  people. 
50-53.  Nicodemus  has  the  Cour- 
age TO  SUGGEST  THAT  JESUS  SHOULD 

NOT  BE  Condemned  Unheard,  but 
IS  Taunted  too;  when  Each  goes 
TO  his  Home. 

50.  Nicodemus,  see  3  :  1,  saith 
unto  them,  to  those  Pharisees  who 
had  been  raging  against  the  officers 
and  Jesus,  and  against  the  people  for 
believing  in  him.  Tischendorf  omits 
he  that  came  to  Jesus  by  night, 
but  Alford  and  Meyer  retain  the  clause 
"with  the  exception  of  by  night;  better 
still,  he  who  formerly  came  to  him, 
ch.  3  :  1,  2.  See  ch.  19  :  39,  where  this 
clause  certainly  belongs,  as  it  is  found 
there  in  all  the  manuscripts.  Being 
one  of  them,  one  of  the  rulers  and 
of  the  Pharisees  (ver.  48 ;  3  : 1),  a  mem- 
ber of  the  Sanhedrim,  or  great  nation- 
al council.  Thus  God  placed  this  good 
man  in  the  national  council  to  vindicate 
his  honor  and  law,  and  to  keep  the  wick- 
ed and  unprincipled  in  check. 

51.  Doth  our  Jaw  judge,  pass  sen- 
tence upon,  condemn.  The  law  is 
here  put  for  the  authority  which  is  to 
hear  and  decide  the  case  according  to 
law.  Any  man,  rather  the  man,  the 
one  who  is  accused  of  some  crime.  The 
Pharisees,  by  their  manner  of  speaking, 


had  already  denounced  Jesus  as  a  de- 
ceiver who  was  leading  the  people 
astray,  vers.  47-49.  See  ver.  12;  Matt. 
27  :  63.  Before  it  hear  him,  and 
know  what  he  doeth?  give  him 
opportunity  to  defend  himself  against 
unjust  accusation,  and  make  known 
what  he  has  really  done.  See  Deut.  1  : 
16,  17;  19  :  15-19.  To  the  legality  and 
justness  of  this  principle  the  accusers 
must  assent.  But  the  officers  had  spoken 
in  favor  of  Jesus  ;  now  Nicodemus  does 
so,  though  in  an  indirect  way,  by  an 
admonition  from  a  judicial  point  of 
view.  Yet  under  the  circumstances 
this  admonition  has  an  edge  which  the 
accusers  cannot  but  feel,  so  as  inwardly 
to  acknowledge  themselves  foiled  in 
their  attempts  against  Jesus.  "  Pleas- 
ingly, and  at  the  same  time  in  a  mode 
psychologically  correct,  are  presented 
the  tokens  of  the  growing  faith  of  Nico- 
demus. Still  fettered  in  part  by  that 
same  fear  of  man  which  had  allowed 
him  only  with  caution  and  by  night  to 
come  to  Jesus,  he  confines  himself  to 
requesting  a  procedure  in  accordance 
with  the  principle  of  legal  rectitude. 
.  .  .  To  their  blinded  passion  this  love 
of  rectitude  on  the  part  of  Nicodemus 
is  at  once  a  suspicious  matter ;  they  ex- 
press in  their  scornful  question  the  idta 
that  none  but  a  man  from  the  despised 
province  would  be  among  the  followers 
of  Jesus." — Tholuck. 

52.  Art  thou  also  of  Galilee? 
thou  being  emphatic,  an  i  rallying  Nico- 
demus, or  implying  their  readiness  to 
class  him  too  among  the  adherents  of 
the  despised  Galilean.  As  they  hate 
Jesus,  they  use  to  his  injury  the  fact  of 
his  having  resided  so  much  in  Galilee 
and  chosen  his  disciples  from  that  re- 
gion. Also,  being  destitute  of  evidence 
and  scriptural  argument  in  the  ease, 
they  resort  to  ridicule  to  accomplish 
their  purpose.  Search  and  look: 
for,  rather,  and  see  that.  Here  they 
direct  impliedly  to  the  right  source  for 
information,  but  at  the  same  time  show 
they  have  not  themselves  thoroughly 
searched.    Out  of  Galilee   arisetb 


142 


JOHN   VII. 


A.  D.  29 


53  ariseth  no  prophet, 
own  bouse. 


■And  every  man  went  unto  his  •  job  5. 12, 13. 


no   prophet.     But  it   was  definitely 

f)redicted  in  Isa.  9  :  1,  2  that  "a  great 
ight"  should  shine  in  the  region  north 
and  west  of  the  Sea  of  Galilee  on  the 
people  walking  in  darkness  and  dwell- 
ing in  the  land  of  the  shadow  of  death  ; 
and  this  clearly  indicated  not  only  a 
prophet,  but  the  great  provhet — the  Mes- 
siah himself.  See  Matt.  4  :  15,  16.  And 
they  entirely  ignore  the  fact  that  while 
Jesus  performed  the  very  works  pre- 
dicted of  the  Messiah  (Isa.  35  :  4-6),  he 
was  also  torn  in  Bethlehem  of  Judaa 
and  of  the  offspring  of  David.  See  on 
ver.  42.  Besides,  several  prophets  had 
risen  out  of  Galilee,  instead  of  Judtea, 
such  as  Elijah  (1  Kings  17  :  1),  Elisha 
(1  Kings  19  :  16),  Jonah  (2  Kings  14  : 
25),  Nahura  (Nah,  1  :  2),  and  Hosea, 
Hos.  7  :  1 ;  8 :  5,  6.  These  petulant  Phari- 
sees assumed  that  Nicodemus  viewed 
Jesus  as  a  prophet,  though  he  had  said 
no  such  thing.  He  had  simply  stated 
in  the  interrogative  form  what  was 
the  aictate  of  their  law  and  of  plain 
justice,  and  the  princi})le  thus  advanced 
would  apply  to  all  persons  accused  of 
crime,  to  the  worst  of  criminals  as  well 
as  to  the  innocent  Saviour,  See  Acts 
25  :  16. 

53.  And  every  man  went  unto 
his  own  house,  spoken  of  the  mem- 
bers of  the  Sanhedrim,  and  intimating 
that,  instead  of  coming  to  a  unanimous 
decision  against  Jesus,  they  were  dis- 
cordant in  their  views,  and  were  so 
confused  and  frustrated  in  their  coun- 
sels that  they  willingly  adjourned  and 
withdrew  each  to  his  home,  leaving  the 
victim  cf  their  hatred  unmolested  for 
eome  months  longer.  Thus  God  over- 
ruled the  plans  and  controlled  the  pas- 
sions of  these  selfish,  wicked  men  for 
the  accomplishment  of  his  own  pur- 
poses. See  Ps.  76  :  10 ;  Job  5  :  12-15.— 
Conant's  Eetnsion. 
\  The  verses  from  ch.  7  :  53  to  8  :  11  in- 
clusive are  omitted  by  all  the  ancient 
manuscripts  except  one,  the  Cambridge, 
and  by  the  most  ancient  versions,  such 
as  the  Syriac,  Sahidic  or  Upper  Egypt, 
Coptic  or  Lower  Egypt,  Gothic  and  Ar- 
menian, and  five  copies  of  the  Itala  or 
old  Latin,  In  four  of  the  cursive  manu- 
scripts written  after  the  tenth  century 
they  are  placed  at  the  end  of  Luke  21, 


where  they  fit  well  and  harmonize  with 
the  narrative.  They  should  be  bracketed 
or  placed  in  the  margin,  as  is  done  by 
the  critical  editors  Lachmann,  Tischen- 
dorf,  Tregelles,  and  Alford.  Tischen- 
dorf  says  :  "  It  is  very  certain  the  pas- 
sage concerning  the  adulteress  was  not 
written  by  John.  But  from  the  third 
century  onward  it  began  to  be  read  in 
Greek  and  Latin  manuscripts,  ...  It 
seems  to  have  been  received  by  use 
among  the  Latins  sooner  and  more  than 
among  the  Greeks."  "  Grotius  conjec- 
tures that  some  who  heard  the  story 
from  the  apostle's  mouth  recorded  it, 
with  the  approbation  of  Papias  and 
other  eminent  persons  in  the  church," — 
Doddridge,  Augustine  defended  it  as 
genuine,  and  suggests  that  it  was  thrown 
out  of  the  text  by  enemies  or  weak  be- 
lievers from  fear  it  might  encourage 
their  wives  to  infidelity. — I'ract  xxxiii. 
De  Conj.  Adult.  II.,  7.  That  it  was  so 
early  received  into  the  text  to  be  read  in 
the  churches  proves  it  was  believed  to 
be  a  truthful  account.  It  appears  also 
in  harmony  Avith  other  wise  and  com- 
passionate teachings  and  acts  fif  Jesus. 
Hort  thinks  it  was  brought  into  the 
text  from  "an  extraneous  independent 
source." 

Practical  Remarks. 

1.  "  Gospel  light  is  justly  taken  away 
from  those  who  endeavor  to  blow  it 
out"  (M,  Henry),  ver,  1 ;  Matt.  21 :43. 

2,  "  When  we  cannot  do  what  and 
where  we  would,  we  must  do  what  and 
where  we  can  "  (Henry),  Mark  6:  5,6. 

3,  "Hasten  not  after  suffering;  it 
will  come  soon  enough,"  —  Starke. 
"  Then,  and  not  till  then,  we  are  called 
to  expose  our  lives,  when  we  canno* 
save  them  without  sinning  "  (Henry), 
Matt,  10  :  23,  28,  32,  39, 

4,  **  Christians  still  celebrate  their 
feast  of  tabernacles  when  they  heartily 
praise  God  for  his  shelter  and  defence  " 
(Cramer),  ver.  2. 

5.  "  Follow  not  the  voice  which  urgea 
thee  to  seek  a  great  name  and  become 
renowned  in  the  world  "  (Canj^triin), 
ver.  3  ;  Jer.  45  :  5. 

6.  The  true  Christian  heart  desires 
not  to  disj)lay  itself;  the  more  secret, 
the  happier,  ver.  4 ;  Matt.  6  :  1-4. 


A.  D.  29. 


JOHN  VII. 


143 


7.  "  Grace  runs  in  no  blood  in  the 
world  if  not  in  that  of  Christ's  family  " 
(Henry),  ver.  5;  Ps.  51  :  5;  Rom,  3  : 
9;  Eph.  2:  1,3. 

8.  "  God  does  everything  exactly  at 
the  right  time,  but  men  do  much  out  of 
season"  (Ebrard),  ver.  6;  Matt.  25: 
10-12  ;  Luke  14  :  18-20,  24. 

9.  "  One  hawk  does  not  pick  out  an- 
other's eyes.  He  who  accommodates 
himself  to  the  world  will  be  loved  by  it " 
(Ebrard),  ver.  7 ;  John  15  :  19. 

10.  "It  is  better  to  incur  the  world's 
hatred  by  testifying  against  its  wicked- 
ness than  gain  its  good-will  by  going 
down  the  stream  with  it"  (Henry), 
ver.  7 ;  James  4  :  4. 

11.  "He  who  loves  God  lets  all  his 
moments  depend  on  the  will  and  in- 
dication of  God"  (Gossner),  ver.  8; 
Acts  16  :  6-10. 

12.  "  It  bespeaks  humility  and  pru- 
dence for  a  man  to  wait  God's  time, 
keeping  himself  quiet  till  it  come " 
(Canstein),  ver.  9  ;  Luke  24  :  49,  53. 

13.  "  God  knows  the  true  and  better 
time  to  appear  and  help "  (Starke), 
ver.  10;  Acts  7  :  25,  30,  34. 

14.  If  we  would  see  Christ  at  the 
feast,  we  must  seek  him  there,  ver.  11; 
1  Chron.  28  :  9  ;  2  Chron.  15  :  2. 

15.  ''  Christ  and  his  religion  have 
been,  and  will  be,  the  subject  of  much 
controversy,  Luke  12  :  51,  52.  When 
some  receive  light  and  others  resolve 
against  it,  there  will  be  murmuring " 
(Henry),  ver.  12. 

16.  Because  nothing  can  justly  be 
said  against  Christ,  some  will  have 
nothing  said  of  him,  ver.  13 ;  Acts  5  : 
28,  40. 

17.  Since  the  Jewish  priests  did  not 
teach  the  people  as  they  ought,  Jesus 
went  into  the  temple  and  taught  them. 
"  When  the  shepherds  of  Israel  made  a 
prey  of  the  flock,  it  was  time  for  the 
chief  Shepherd  to  appear  (Ezek.  34  : 
22,  23;  Mai.  3  :  1),"  (Henry),  ver.  14. 

18.  "  That  neither  Christ  nor  his 
apostles  were  instructed  by  men  shows 
the  heavenly  origin  of  his  doctrine " 
(Starke),  ver.  15. 

19.  If  we  follow  Christ's  teaching,  we 
enjoy  the  comfort  that  it  is  divine — 
of  God  and  not  of  men,  ver.  16 ;  Hos. 
6  :3. 

20.  "  He  who  uses  not  the  word  of 
God  with  the  true  purpose  of  learning 
and  doing  it,  will  not  be  sure  of  its 


divinity."  —  Majtjs.  Many  are  ever 
learning,  yet  come  not  to  the  knowledge 
of  the  truth,  because  they  hear  much, 
but  do  it  not,  ver.  17 ;  Ezek.  33  :  31,  32  ; 
2  Tim.  3:7,  8. 

21.  Those  who  do  God's  will,  and  are 
thus  brought  to  resemble  him,  are  most 
likely  to  understand  him,  ver.  17  ;  1 
Cor.  2  :  9-13 ;  2  Cor,  3  :  18-4  :  2. 

22.  "  A  preacher  must  seek  not  his 
own  glory,  but  only  God's." — QUESNEL. 
"  They  who  speak  from  God  will  speak 
for  God"  (Henry),  ver.  18;  2  Cor. 
4  :5. 

23.  *'  Those  that  support  themselves 
and  their  interest  by  persecution  and 
violence,  whatever  they  pretend,  are 
not  keepers  of  the  law  of  God " 
(Henry),  ver.  19;  John  16:2,  3;  1 
Cor.  15  :  9. 

24.  "  Those  who  would  be  like  Christ 
must  put  up  with  afiront  and  pass  by 
indignities  done  them.  When  he  was 
reviled,  he  reviled  not  again  "  (Henry), 
ver.  20 ;  1  Pet.  2  :  23. 

25.  We  should  be  quite  as  ready  to 
praise  what  is  commendable  as  we  are 
to  censure  what  seems  questionable,  ver. 
21 ;  5  :  16 ;  Luke  13  :  14 ;  6  :  7-12. 

26.  We  should  receive  the  ordinances 
of  God  as  his  gifts,  and  use  them  ac- 
cording to  his  will,  ver.  22 ;  Mark  14  : 
22-24  ;  1  Cor.  11  :  23-26. 

27.  The  Sabbath  was  violated,  not  by 
obeying  a  command  of  God,  but  by 
doing  one's  own  work  and  finding  one'* 
own  pleasure,  ver.  23;  Isa.  58  :  13. 

28.  We  cannot  consistently  censure  in 
others,  and  condemn  them  for,  what  wc 
practise  ourselves,  ver.  23 ;  Kom.  2  :  1- 
3,  21-23. 

29.  "  Those  that  have  the  means  of 
knowledge  and  grace,  if  not  made  bet- 
ter by  them,  are  commonlv  made  worse  " 
(Henry),  ver.  25  ;  Matt.'l2  :  20,  45, 

30.  "  The  worst  persecutions  have 
been  carried  on  under  color  of  the  sup- 
port of  authority  and  government" 
(Henry),  ver,  26;  18:30;  19:7; 
Acts  8:1-3;  9  :  1,  2. 

31.  We  should  be  anxious,  above  all 
things,  to  know  Christ  as  oars,  and 
should  at  once  acknowledge  and  obey 
him,  ver.  27;  Phil.  3:8-10. 

32.  "  God  has  wicked  men  in  a  chain,, 
and  whatever  mischief  they  would  do, 
they  can  do  no  more  than  he  suffer?. 
.  .  .  When  Satan  fills  their  hearts,  Go*\ 
ties  their  hands "    (Henry),  ver.   30 ; 


144 


JOHN    VIII. 


A.  D.  29 


VIII.  JESUS  went  unto  the  mount  of  Olives. 


Acts  4  :  1-3,  21 ;  5  :  17,  18,  33,  40 ;  12  : 
4,19. 

33.  We  must  not  measure  the  pros- 
perity of  the  gospel  by  its  success  among 
the  great,  nor  say  we  labor  in  vain  even 
if  none  but  the  poor  receive  it,  ver.  31 ; 
1  Cor.  1  :  26-29 ;  Mark  12  :  37 ;  Luke 
4  :  18 ;  7  :  22. 

34.  "  Even  weak  faith  may  be  true 
faith,  and  so  accepted  by  the  Lord  Jesus, 
wh  >  despises  not  the  day  of  small  things  " 
(.Henky),  Mark  9  :  24;  Zech.  4  :  9,  10. 

35.  Persecutors  act  on  the  principle, 
''  The  most  effectual  way  to  disperse  the 
flock  is  to  smite  the  shepherd  "  (Henry), 
ver.  32 :  Matt.  26  :  4,  31. 

36.  We  should  "  seek  the  Lord  while 
he  may  be  found,  and  call  upon  him 
while  he  is  near"  (Isa.  55:6),  for 
"  the  time  is  short,"  1  Cor.  7  :  29 ;  ver. 
33. 

37.  If  we  now  seek  Christ,  we  shall 
find  him  ;  but  the  day  is  coming  when 
those  who  now  refuse  him  will  seek  and 
not  find  him,  ver.  34 ;  Prov.  1  :  28. 

38.  We  should  thirst  after  the  waters 
of  life,  and  co'oe  to  Christ  and  drink. 
"  The  wells  of  ^salvation  are  open  to  all 
men  who  are  like  dry  ground"  (Majds), 
7er.  37  ;  Isa.  55  :  1 ;  44  :  3. 

39.  "  Where  there  are  springs  of 
grace  and  comfort  in  the  soul,  they  will 
send  forth  streams." — Henry.  "  True 
faith  is  like  a  copious  fountain  :  it  can- 
not restrain  itself  from  gushing  forth  in 
holv  love  "  (Majus),  ver.  38 ;  Cant.  4  : 
12-15. 

40.  We  should  expect  and  pray  for 
the  measure  of  the  Spirit  which  God 
has  promised  to  give,  ver.  39  ;  16 : 7-14. 

41.  "He  who  loves  and  seeks  the 
truth,  finds  it;  but  he  who  contemptu- 
ously asks,  What  is  truth?  falls  into 
error  "  (CRAMER),  ver.  41 ;  Prov.  2  :  3- 
6  ;  23  :  9  ;  John  18  .  38. 

42.  "  The  preaching  of  the  gospel 
sometimes  restrains  the  violence  of  the 
hand  when  it  works  no  change  in  the 
heart"  (BURKITT),  ver.  44;  Acts  24: 
25;  26:28-32. 

43.  "  Mischievous  men  fret  that  they 
cannot  do  the  mischief  they  would  (Ps. 
112  :  10;  Neh.  6  :  16),"  (Henry),  ver. 
45;  Matt.  2  :  16;  Acts  12  :  19. 

44.  "  Those  who  are  sent  to  take  Jesus 
are  themselves  taken."  —  Heubner. 
*'  Unlettered,  honest  simplicity  is  much 


better  fitted  to  know  the  truth  of  God 
than  the  swelling,  conceited  wisdom  of 
the  schools"  (Zeisius),  ver.  46;  Matt. 
11  :  25. 

45.  "  Christianity  has  from  its  rise 
been  represented  as  a  great  cheat,  and 
they  that  embrace  it  as  men  deceived 
when  they  began  to  be  undeceived " 
(Henry),  vers.  47,  12;  2  Chron.  6  :  8. 

46.  "  The  cause  of  Ciirist  has  seldom 
had  rulers  and  Pharisees  on  its  side. 
.  .  .  Self-denial  and  the  cross  are  hard 
lessons  to"  them  (Henry),  ver.  48; 
18  :  36 ;  1  Cor.  2  :  8. 

47.  The  Pharisees'  saying  that  the 
people  who  inclined  to  believe  in  Jesus 
were  accursed,  did  not  make  them  so, 
for  "the  curse  causeless  shall  not  come," 
Prov.  26  :  2 ;  ver.  49. 

48.  "  Many  believers,  who  at  first  were 
ready  to  flee  at  the  shaking  of  a  leaf, 
have  at  length,  by  divine  grace,  grown 
courageous  and  able  to  laugh  at  the  shak- 
ing of  a  spear"  (Henry),  ver.  50; 
Lev.  26  :  36;  Prov.  28  :  1. 

49.  "  God  still  always  has  his  own, 
even  among  apostate  masses  "  (Zeisius), 
who,  when  he  calls  for  it,  bear  witness 
to  the  truth,  ver.  50;  Eom.  11  :  1-5;  1 
Pet.  2  :  9-10 ;  2  Pet.  2  :  5-8. 

50.  Persons  are  to  be  judged,  not  by 
what  is  said  of  them,  but  by  what  they 
themselves  do,  ver.  51 ;  Matt.  5  :  11,  16. 

51.  "  It  is  a  sign  of  a  bad  cause  when 
men  cannot  bear  to  hear  reason,  and 
take  it  as  an  affront  to  be  reminded  of 
its  maxims  "  (Henry),  ver.  52  ;  9  :  34. 

52.  "  One  man  with  God  on  his  side 
is  stronger  than  any  majority"  (P. 
SCHAFF),  ver.  53;  Deut.  32  :  30 ';  Eom, 
8  :  31. 

CHAPTER  VIIL 

Jesus  retdrns,  goes  unto  the  Mount  of 
Olives,  in  the  morning  into  the  temple; 
and  a  large  number  of  the  people  com- 
ing to  him,  he  sits  down  and  teaches 
them,  vers.  1,  2.  While  he  is  thus  em- 
ployed the  scribes  and  Pharisees  bring 
before  him  an  adulteress,  and  seek  to 
induce  him  to  pronounce  a  judgment 
on  her  case.  This  artful  attempt  to  en- 
snare him  he  foils  by  writing  on  the 
ground  with  his  finger,  and  replying  to 
their  persistent  questions,  "  He  tliat  is 
without  sin  among  you,  let  him  first 
cast  the  stone  at  her."    The  accusers, 


A.  D.  29. 


JOHN  VIII. 


141^ 


hearing  this,  go  out  one  by  one  till 
they  have  all  left.  Jesus,  raising  him- 
BeJl"  up,  and  hearing  from  the  woman 
that  no  one  has  condemned  her,  says, 
"  Neither  do  I  condemn  thee ;  go,  and 
sin  no  more,"  vers.  3-11. 

He  then  resumes  his  teaching  of  the 
people,  but  is  soon  interrupted  by  the 
Pharisees,  who  question  the  sufficiency 
of  his  testimony  respecting  himself,  ver. 


12.  He  replies  that  his  testimony  is  true, 
because  he  knows  of  what  he  testifies; 
and  his  testimony  is  also  confirmed  by 
that  of  the  Father,  vers.  13-19.  He  con- 
tinues teaching  with  great  frankness  and 
answering  inquiries,  until  the  Jews  be- 
come angry  and  call  him  a  Samaritan, 
possessed  by  a  demon,  vers.  20-48.  He 
meekly  and  most  nobly  replies,  and  then 
continues  a  discussion  with  them,  unt'' 


MOUNT   OF    OLIVES. 


he  is  led  to  declare,  "  Before  Abraham 
was,  I  am,"  vers.  49-58.  They  then  take 
up  stones  to  cast  at  him,  but  he  hides 
himself  from  them,  and  passes  out  of 
the  temple,  ver.  59. 

1-11.  Jesus'  Opinion  is  Asked  con- 
cerning AN  Adulteress.  Found 
only  here.  On  the  genuineness  of 
these  verses  see  the  last  paragraph  of 
ch.  7.  The  ancient  documents  contain- 
ing this  passage  vary  much  from  one 
another.  The  scribes  and  Pharisees 
try  to  ensnare  Jesus  and  bring  him 
into  trouble.  Should  he  judge  the 
case  and  condemn  the  woman  to  death, 
they  could  accuse  him  of  usurping 
power  which  belonged  only  to  the 
civil  authorities  existing  in  the  nation. 
He  might  thus  come  in  collision  with 
the  Roman  government.  On  the  other 
hand,  should  he  speak  differently  from 
the  l£^w  of  Mos€s,  or  from  their  vieio 

13 


of  that  law,  they  might  raise  a  popuiar 
tumult  against  him  as  an  opposer  of 
Moses  and  a  violator  of  their  sacred 
law,  and  thus  be  able  to  procure  his 
death.     Compare  Matt.  22  :  15-23. 

1.  Jesus  went,  a  contrast  to  what 
the  members  of  the  Sandhedrim  did; 
for  while  they  went  each  to  his  home, 
Jesus  had  no  earthly  home  of  his  own 
to  go  to.  Besides,  when  the  people 
withdrew  for  the  night  from  the  tem- 
ple, Jesus  also  withdrew  even  from 
Jerusalem,  on  account  of  the  hostility 
of  his  enemies.  This  verse  should  not 
have  been  sundered  from  the  preceding 
chapter.  Mount  of  Olives,  lying  east 
of  Jerusalem,  beyond  the  brook  Kidron. 
To  this  mount  Jesus  now  began  to  retire 
for  the  night;  and  when  attending  his 
last  passover  in  Jerusalem  he  retired 
thus  everv  evening.  See  Mark  11  :  1, 
11 ;  Luke'  21  :  37 ;  22  :  39.    The  garden 


L46 


JOHN   VIII. 


A.  D.  2a 


The  opinion  of  Jesus  asked  concerning  an  adulteress. 

2  And  early  in  the  morning  '*he  came  again  into  the   b  ch.  4. 34;  7. 14. 
temple,  and  all  the  people  came  unto  him;  and  he 

sat  down  and  taught  them. 

3  And  the  scribes  and  Pharisees  brought  unto  him  a 

4  woman  taken  in  adultery.  And  when  they  had  set 
her  in  the  midst,  they  say  unto  him,  Master,  this 

5  woman  was  taken  in  adultery,  in  the  very  act.  "  Now 
Moses  in  the  law  commanded  us,  that  such  should 

6  be  stoned ;  but  what  sayest  thou  ?  This  they  said, 
*  tempting  him,  that  they  might  have  to  accuse  him. 
But  Jesus  stooped  down,  and  with  his  finger  wrote  on 


•  Lev.  20. 10 ;  Deut 
22.  21-24. 


d  Matt.  19.3;  Luke 
20.  20-23. 


of  Gethsemane,  to  which  he  frequently 
resorted  with  his  disciples  (John  18  :  2), 
was  on  the  western  side  of  the  mount ; 
and  Bethany,  the  abode  of  Martha  and 
Mary  and  their  brother  Lazarus,  on  its 
eastern  side,  ch.  11  :  1. 

2.  And  early  in  the  morning  he 
came  again  into  the  temple.  As 
soon  as  the  people  had  assembled  there 
in  considerable  numbers  the  next  morn- 
ing, Jesus  also  returned  and  resumed  his 
work  among  them.  The  people  of  the 
East  are  accustomed  to  early  risi  ng.  And 
all  the  people  came,  those  who  had 
come  up  to  Jerusalem  to  attend  the  feast 
and  remained  the  day  after  the  feast  had 
closed.  Having  resorted  to  the  temple 
early  in  the  morning,  they  spontaneously 
Carrie  to  the  place  where  Jesus  was.  While 
the  chief  priests  and  scribes  and  Phari- 
sees were  plotting  against  his  life  and 
were  deaf  to  his  instructions,  the  com- 
mon people,  the  great  multitude,  heard 
him  gladly  (Mark  12  :  37)  and  with  an 
attentive  ear.  And  he  sat  down,  as 
the  Jewish  teachers  did  when  giving  in- 
struction to  their  pupils.  See  Matt.  5  : 
1,2;  Luke  4  :  20.  Having  sat  down,  he 
was  teaching  the  people  when  the  adul- 
teress was  brought  in. 

3.  The  scribes,  a  class  of  learned 
men,  who  preserved,  copied,  and  ex- 
pounded the  Old  Testament  Scriptures 
and  the  Jewish  traditions.  They  were 
interested  and  supposed  to  be  skilled 
in  all  questions  relating  to  the  Mosaic 
law,  and  could  readily  unite  with  the 
Pharisees  in  the  attempt  to  entrap 
Jesus  on  a  question  of  law,  A  woman 
taken  in  adultery,  having  been  be- 
trayed into  it,  perhaps,  as  Doddridge 
luggests,  among  tliose  intemperances 
which  too  often  attended  public  feasts. 
Had  set  her  in  the  midst,  placed 


her  in  the  midst  of  .th«  people,  before 
Jesus. 

4.  Master,  or,  <eacAer,  this  woman 
was  taken.  This,  with  the  attending 
circumstances,  seems  to  imply  that  the 
crime  had  been  committed  quite  recent- 
ly. The  man  who  had  participated  in 
the  crime,  and  was  also  liable  to  the 
penalty  of  death  (Lev.  20  :  10;  Deut, 
22  :  22,  24),  appears  either  to  have  es- 
caped or  to  have  been  overlooked.  In 
adultery,  in  the  very  act;  a  case, 
according  to  their  showing,  not  at  all 
doubtful,  but  perfectly  clear  and  con- 
clusive. 

5.  Now  Moses  in  the  law  com- 
manded us.  With  all  their  pretence, 
it  is  evident  they  were  not  anxious  foi 
the  honor  of  the  law  nor  for  the  virtue 
of  the  people,  but  wished  to  bring  Jesus 
into  difficulty;  that  such  should  be 
stoned.  The  unfaithful  betrothed 
virgin,  certainly,  was  to  be  stoned  to 
death  (Deut.  22  :  23,  24),  but  this  pas- 
sage may  be  only  a  more  particular  de- 
scription of  the  death-penalty  uniformly 
appointed  for  the  adulterer  and  the  adul- 
teress. See  Lev.  20  :  10 ;  Deut.  22  :  22-24. 
But  what  sayest  thou?  the  thou  be- 
ing emphatic,  in  contrast  with  Moses 
in  the  first  part  of  the  verse.  This  ques- 
tion was  artfully  contrived  and  put  to 
induce  Jesus  to  say  something,  either 
positive  or  negative,  which  they  might 
construe  against  him.  Compare  Luke 
20  :  20-26. 

6.  This  they  said,  tempting  him, 
or,  trying  him,  putting  him  to  the  test, 
to  see  if  they  could  not  take  him  sud- 
denly, when  off  his  guard,  and  lead 
him  to  say  something  hasty  and  im- 
prudent. That  they  might  have  to 
accuse  him,  or  have  something  to  ac- 
cuse him  0/,  so  that  they  could  get  hii^ 


A.  D.  29. 


JOHN  VIII. 


147 


7  the  ground,  *as  though  he  heard  them  not.  So  when 
they  continued  asking  him,  he  lifted  up  himself,  and 
said  unto  them,  '  He  that  is  without  sin  among  you, 

8  let  him   first  cast  a  stone   at  her.      And  again  he 

9  stooped  down,  and  wrote  on  the  ground.  And  they 
which  heard  it,  s  being  convicted  by  their  own  con- 
science, ^  went  out  one  by  one,  beginning  at  the  eldest, 
even  unto  the  last ;  and  Jesus  was  left  alone,  and  the 


•  Ps.  38.  12-14 ;  30, 
1 ;  Eccles.  8.  7. 

'Deut.  17.7;Matt. 

7.  1-5;  Rom.  2. 

1-3. 
8Eccles.7.22;Rom. 

2.  15,  22 ;  1  John 

3.  20. 

»>  Jobs.  12, 13;P8. 
9.  16. 


condemned  to  death.  See  ch.  7  :  1,  19. 
With  his  finger  wrote,  was  writing, 
a  continuous  act.     On   the    ground ; 

just  as  the  ancient  writer,  with  his 
iron  styhis,  wrote  or  marked  on  the 
wax  of  his  tablet  or  writing-board,  or 
as  some  persons  now  write  in  the 
smooth,  compact  sand  of  the  ocean 
beach.  Since  Jesus  was  at  this  time 
in  one  of  the  courts  of  the  temple,  he 
could  easily  write  on  the  earth  or  in 
the  dust  lying  on  the  pavement.  In 
doing  this  he  appeared  not  to  heed  his 
questioners,  and  showed  that  he  was 
not  to  be  drawn  into  useless  disputes 
or  dangerous  decisions.  He  also  drew 
the  attention  of  the  people  from  the 
woman  to  himself,  and  prepared  them 
to  notice  the  very  appropriate  and  im- 
portant directions  which  he  was  about 
to  give.  The  phrase  as  though  he 
heard  them  not,  printed  in  italics 
by  the  authority  of  King  James's  re- 
visers, should  be  dropped,  since  the 
Greek  text  authorizes  no  such  addi- 
tion. 

7.  So  when  they  continued  ask- 
ing him  ;  they  will  not  give  it  up,  but, 
thinking  they  have  him  at  a  disadvan- 
tage, they  persist  in  pressing  the  ques- 
tion; and  their  persistence  causes  him 
to  raise  himself  up  and  give  them,  in 
one  brief  sentence,  a  most  searching 
and  pointed  moral  principle  and  prac- 
tical test,  to  be  applied  first  to  them- 
selves and  then  to  the  accused  woman. 
He  that  is  without  sin  among 
you,  more  exactly.  He  of  you  that  is 
without  sin,  this  particular  sin  of  adul- 
tery (comp.  ver.  11),  at  that  time  very 
prevalent  among  the  Jews  (see  Matt. 
16:4;  19  :  9 ;  Mark  8  :  38),  the  sin  of 
unchastity  in  general,  and  perhaps  any 
other  sin  heinous  as  adultery  in  the 
sight  of  God.  This  test  was  adapted 
to  soften  any  harsh  judgment  against 
the  accused  woman,  and  especially  if 
they  let  her  male  accomplice  go  un- 
punished.    Let    him    first    cast    a 


stone  at  her.  On  the  testimony  of 
two  or  three  witnesses  the  accused  per- 
son could  be  put  to  death.  And  when 
the  criminal  had  been  thus  proved  de- 
serving death,  the  hands  of  the  wit- 
nesses were  to  be  first  upon  him  ia 
casting  the  stone,  and  then  the  hands 
of  all  the  people  till  he  should  die, 
Deut.  13  :  9,  10;  17  :  5-7.  This  im- 
posed a  fearful  responsibility  on  the 
witnesses,  and  in  any  ordinary  case 
they  would  not  be  likely  to  assume 
such  responsibility  without  just  cause. 
This  responsibility  Jesus  threw  upon 
the  accusers  of  the  woman,  and  at 
the  same  time  charged  them  first  to 
inquire  into  their  own  character  and 
conduct,  and  when  they  could  prove, 
in  the  court  of  conscience  their  own 
innocence,  they  might  then  execute 
sentence  upon  her.  This  searching 
appeal,  and  the  consequent  double 
pressure  on  their  individual  con- 
science and  heart,  was  more  than 
they  could  endure;  and  being  thua 
completely  baffled,  they  gave  up  the 
unequal  contest,  and  one  by  one  quiet- 
ly withdrew. 

8.  And  again  he  stooped  down, 
and  wrote  on  the  ground,  still  in- 
timating thereby  that  he  was  not  to  be 
drawn  into  useless  discussions  or  into 
dangerous  and  illegal  decisions;  nor 
would  he  assert  any  Messianic  author- 
ity, so  as  to  change  the  law  of  civil 
procedure. 

9.  And  they  which  heard  it, 
being  convicted  by  their  own 
conscience,  or,  with  some  critical 
authorities.  But  they,  having  heard  it, 
went  out  one  by  one ;  a  simple 
statement  of  the  fact.  The  accusers, 
having  heard  his  response  to  their 
demands,  saw  that  they  were  baffled, 
and,  pressed  with  a  sense  of  his  maj- 
esty and  their  own  personal  guilt,  they 
availed  themselves  of  the  opportunity 
to  withdraw  before  he  should  still  fur- 
ther reprove  and  expose  them.     "  It  is 


148 


JOHN  VIII. 


A.  D.  291 


10  woman  standing  in  the  midst.  When  Jesus  had 
lifted  up  himself,  and  saw  none  but  the  woman,  he 
said  unto  her.  Woman,  where  are  those  thine  accusers? 

11  Hath  no  man  condemned  thee?  She  said,  No  man, 
Lord.  And  Jesus  said  unto  her,  '  Neither  do  I  con- 
demn thee;  ''go,  and  sin  no  more. 

Jesus  continues  to  teach  in  the  temple :  the  Jews  in  anger  at- 
tempt to  stone  him. 

1 2  Then  spake  Jesus  again  unto  them,  saying,  *  I  am  the 


>  ver.  15;  ch.  3. 17; 

Luke  9.  66;   12. 

13,  14. 
kch.  5.  14;  Prov. 

28.  1? 
ich.  1.  4,  5,  9;  3. 

19;  9.  5;  12.  35, 

36,  46. 


historically  attested  that  at  that  time 
many  prominent  rabbins  were  living 
in  adultery." — Tholuck.  "And  some 
of  them  must  have  feared  that  when  he 
should  lift  up  himself  again  they  miglit 
hear  something  further,  which  wouM 
be  still  less  pleasant." — Musculus,  in 
Lange's  Commentary.  Beginning  at 
the  eldest,  rather,  with  the  elders, 
those  of  official  dignity,  as  well  as  ma- 
turity of  age  and  of  high  standing  in 
society.  See  Matt.  15  :  2  ;  27  :  1,  3";  12, 
20.  Even  unto  the  last ;  from  the 
most  honorable  in  official  station  down 
to  those  of  inferior  rank,  the  accusers 
all  retired.  And  the  woman  stand- 
ing in  the  midst — i.  e.  in  the  midst 
of  the  multitude,  where  she  had  been 
placed  by  her  accusers,  ver.  3. 

10.  When  Jesus  had  lifted  up 
himself,  and  saw  none  but  the 
woman,  he  said  unto  her, 
Woman,  where  are  those  thine 
accusers?  Those  crafty,  insolent, 
blood-thirsting  tempters  had  disap- 
peared from  the  scene,  and  left  the 
case  for  Jesus  to  dispose  of.  Hath 
no  man  condemned  thee?— in  a 
legal  manner,  according  to  the  cus- 
tomary judicial  forms  of  proceed- 
ing? 

11.  She  said.  No  man.  Lord. 
And  Jesus  said  unto  her.  Neither 
do  I  condemn  thee,  in  a  legal  and 
judicial  manner.  To  me  belong  not  the 
functions  of  the  civil  magistrate,  whose 
office  requires  him  to  try  cases  and  de- 
cide on  them  by  the  law  of  the  land, 
and  condemn  to  the  prescribed  pun- 
ishment. Compare  Luke  12  :  13,  14. 
Go,  and  sin  no  more,  or,  with  high 
critical  authority,  and  henceforth  sin  no 
more  Yet  Jesus  recognizes  the  fact 
that  she  is  a  sinner.  What  a  grand 
moral  decision  is  this!  How  full  of 
encouragement  and  hope  on  the  one 
baud,  and  of  solemn  and  fearful  warn- 


ing on  the  other,  not  only  to  the  accused  . 
sinning  woman,  but  also  to  the  whole 
listening  multitude  as  transgressors  of 
the  law  of  God !  How  adapted  to 
arouse  their  conscience,  induce  reflec- 
tion and  searching  of  heart,  and  stimu- 
late to  the  confession  of  "sin  "  to  God, 
and  to  earnest  ])rayer  for  pardon  and 
for  grace  and  strength  to  obey  the  com- 
mand ! 

12-59.  Jesus  continues  Teaching 
IN  THE  Temple.  The  Jews  in  An- 
ger ATTEMPT  TO  Stone  Him.  Some 
suppose  that  Jesus  uttered  this  discourse 
on  the  last  day  of  the  feast  of  taber- 
nacles, being  a  continuation  of  the  dis- 
courses of  the  preceding  chapter.  But 
if  the  incident  just  related  (vers.  1-11) 
has  its  true  place  at  the  beginning  of  this 
chapter,  then  this  discourse  was  more 
probably  delivered  on  the  day  after  the 
feast,  ver.  1.  He  represents  himself  a« 
the  Light  of  the  world,  and  declares, 
"  He  that  followeth  me  shall  not  walk 
in  darkness,  but  shall  have  the  light  of 
life."  The  Pharisees  question  the  val- 
idity of  his  testimony,  vers.  12,  13.  He 
insists  that  it  is  valid,  because  he  knows 
of  what  he  affirms,  and  the  Father  also 
sanctions  it,  14-20.  As  he  continues 
speaking  many  Jews  appear  to  believe 
on  him,  21-31.  He  assures  such,  "If 
ye  continue  in  my  word,  ye  shall  know 
the  truth,  and  the  truth  shall  make  you 
free."  They  reply,  "  We  be  Abraham's 
seed,  and  were  never  in  bondage  to  any 
man."  He  shows  that  in  committing 
sin  they  are  in  bondage  to  sin,  but  the 
Son  of  God  can  set  them  free,  31-38. 
He  then  proves  from  their  works  whose 
children  they  are  (39-47),  and  they  re- 
ply, "  Say  we  not  well  that  thou  art  a 
Samaritan,  and  hast  a  devil  ?"  With 
great  dignity  and  composure  he  an- 
swers, "1  have  not  a  devil,  but  I  honor 
my  Father,  and  ye  do  dishonor  me." 
Resuming    his    teaching,   he   declares, 


&..  D.  29. 


JOHN  VIII. 


149 


light  of  the  world ;  ™  he  that  followeth  me  ■»  shall  not 
walk  in  darkness,  "  but  shall  have  the  light  of  life. 
18  The  Pharisees  therefore  said  unto  him,  p  Thou  bear- 
14  est  record  of  thyself;  thy  record  is  not  true.  Jesus 
answered  and  said  unto  them,  Though  I  bear  record 
of  myself,  yet  my  record  is  true ;  *i  for  I  know  whence 
I  came,  and  whither  I  go ;  but  ""ye  cannot  tell  whence 


Isa. 


"  Hos.  6.  4. 
■ch.    12.   46; 

50.  10. 
•  ch.  7.  17  ;  14.  6 ; 

Job  22. 21-23, 26- 

28 ;  Ps.  36.  9 ;  97. 

11. 
Pch.  5.  31. 
1  ver.  42 ;  ch.  7.  29. 
'  ch.  7.  28 ;  9.  29. 


"  If  a  man  keep  my  saying,  he  shall 
never  see  death."  They  reply,  "  Now 
we  know  that  thou  hast  a  devil.  Abra- 
ham is  dead,  and  the  prophets.  .  .  . 
Whom  makest  thou  thyself?"  48-53. 
He  proceeds  to  show  that  they  know 
not  God,  but  declares,  "  Your  father 
Abraham  rejoiced  to  see  ray  day,  and 
he  saw  it,  and  was  glad,"  53-58.  They 
question  his  assertion,  and  he  replies, 
"  Before  Abraham  was,  I  am."  Then 
they  take  up  stones  to  throw  at  him, 
but  he  withdraws  from  among  them, 
57-59.  The  whole  narrative  illustrates 
how  Jesus  "  endured  such  contradiction 
of  sinners  against  himself,"  Ileb. 
12  :  3. 

12.  Then  spake  Jesus  again,  the 
again  referring  back  to  ch.  7  :  37,  and 
then,  in  the  sense  of  therefore,  to  7  : 
52,  53,  and  perhaps  to  8  :  11.  See  the 
beginning  of  the  preceding  paragraph. 
Unto  them,  the  people  who  were  about 
him  in  the  temple,  ver.  2.  I  am  the 
light  of  the  world.  As  Jesus,  in  ch. 
7  :  37,  has  alluded  to  the  water  poured 
upon  the  altar  on  the  successive  days 
of  the  feast,  so  here  he  may  allude  to 
the  lights  used  for  the  purpose  of  illu- 
mination. "  In  the  court  of  the  women 
stood  great  golden  candelabras,  which 
were  lit  on  the  evening  of  the  first  day 
of  the  feast,  and  spread  their  light  over 
all  Jerusalem,  while  by  the  men  a  torch- 
light dance  with  music  and  singing  (ex- 
pressing their  joy,  Deut.  16  :  14)  was  per- 
formed before  these  candelabras  (see 
Winer).  .  .  .  According  to  Maimonides, 
this  illumination  took  place  also  on  the 
other  evenings  of  the  festival." — Lange. 
This  illumination  seems  to  have  been  in- 
tended to  serve  as  an  emblem  of  the  pillar 
of  fire  which  accompanied  the  Israelites 
in  their  pilgrimage  through  the  wilder- 
ness, and  their  sojourn  there  in  tents, 
Ex.  13  :  21,  22.  Or  perhaps  the  rising 
sun,  just  coming  up  over  the  Mount  of 
Olives,  gave  occasion  for  this  language. 
See  ver.  2,  "  early  in  the  morning."  Of 
the  world)  not  of  the  Jews  alone,  but 


of  the  world  of  mankind  that  are  in  the 
night  of  sin  and  death.  Light  is  in  all 
languages  used  to  represent  knoivledge, 
that  which  enables  us  to  discern  our 
duty,  and  which  saves  us  from  the  evils 
of  ignorance  and  error.  *'  Whatsoever 
doth  make  manifest  is  light,"  Eph.  5  : 
13.  Light  is  also  emblematical  of  hap- 
piness and  joy.  "  Light  is  sown  for  the 
righteous,  and  gladness  for  the  upright 
in  heart,"  Ps.  97  :  11.  He  that  follow- 
eth me,  as  the  Israelites  folloioed  the 
pillar  of  cloud  and  fire  in  the  wilder- 
ness ;  he  that  submits  to  my  guidance, 
or  becomes  my  disciple,  obeys  my  in- 
structions, and  imitates  my  example ; 
shall  not  walk  in  darkness  ;  he 
shall  no  longer  live  in  the  ignorance 
and  misery  of  sin,  but  shall  have 
the  light  of  life ;  have  the  know- 
ledge which  relates  and  leads  to  eter- 
nal life,  and  the  happiness  that  flows 
from  the  pardon  of  sin  and  the  favor 
of  God,  and  endures  for  ever. 

13.  The  Pharisees  question  His 
Evidence.  Thou  bearest  record, 
or  witness,  of  thyself;  thou  art  a  wit- 
ness in  thine  own  case.  See  ch.  5  :  31. 
Since  the  law  required  two  or  three  wit- 
nesses in  a  criminal  case  (Deut.  17  :  6), 
they  allege,  as  the  only  evidence  Jesus 
furnishes  is  his  own  assertion,  therefore 
it  cannot  be  entitled  to  belief  Thy  re- 
cord, or  testimony,  is  not  true ;  is  not 
to  be  received  as  true  and  sufficient  to 
establish  the  thing  asserted.  But  in  this 
instance,  where  Jesus  presents  himself 
as  the  sure  Guide  through  the  darkness 
of  this  world  to  the  true  life,  his  creden- 
tial must  be  the  certainty  of  his  own  con- 
viction— i.  e.  his  positive  knowledge  of 
his  own  origin,  his  character  and  work, 
and  the  goal  toward  which  he  is  moving, 
as  he  himself  proceeds  to  show. 

14.  In  this  and  the  four  verses  follow- 
ing Jesus  shows  that  his  own  testimony 
is  credible,  and  to  it  is  added  that  of  his 
Father.  Though  I  bear  record  of 
myself,  in  a  case  of  this  kind,  yet  my 
record,  or  testimony,  is  true,  and  can 


150 


JOHN  VIII. 


A.  D.  29 


15  I  come,  and  whither  I  go.    'Ye  judge  after  the  flesh ;   ■  ch.  7.  24;  i  Sam. 

16  *  I  judge  no  man.     "  And  yet  if  I  judge,  my  judgment  t  ver.  ii  •  ch.  3. 17- 


is  true ;  for  '^  I  am  not  alone,  but  I  and  the  Father 

17  that  sent  me.     ^It  is  also  written  in  your  law,  that 

18  the  testimony  of  two  men  is  true.  ■  I  am  one  that 
bear  witness  of  myself,  and  *the  Father  that  sent 
me  beareth  witness  of  me. 

•  ch.  5.  31-34,  37. 


12.47;  18.36. 
»  ch.  5.  22-30. 
«  ver.29;ch.l6.32. 
y  Dent.  17. 6;  Matt. 

18.  16 ;  2  Cor.  13. 

1;  Heb.  10.28. 
«  vers.  12,  25,  58. 


be  depended  on.  Jesus  had  a  perfect 
knowledge  respecting  himself  and  the 
work  assigned  him,  and  no  one  else  on 
earth  either  had  such  knowledge  or 
was  qualified  to  bear  a  different  or  con- 
tradictory testimony.  His  perfect  know- 
ledge was  also  accompanied  with  perfect 
integrity.  Therefore  his  testimony  that 
he  was  the  Light  of  the  world,  and  a  sure 
Guide  to  those  in  darkness,  should  have 
been  accepted  and  heartily  believed. 
For  I  know  whence  I  came,  and 
whither  I  go ;  I  know  my  heavenly 
origin  and  my  destination;  know  by 
whom  I  am  sent,  what  commands  he 
gave  me,  and  what  I  am  to  accomplish  ; 
but  you  cannot  know  these  except  as  I 
myself  declare  them  to  you.  But  ye 
cannot  tell  whence  I  come,  and 
whither  I  go  ;  therefore  you  are  not 
qualified  to  judge  of  these  things.  An 
ambassador  from  a  foreign  court  knows 
the  will  and  purposes  of  the  sovereign 
who  sent  him,  and  is  competent  to  tes- 
tify concerning  them.  The  court  to 
which  he  is  sent  has  no  way  to  judge 
of  these  except  by  his  testimony,  which 
is  received  as  sufficient.  All  that  can 
be  demanded  to  prove  his  claim  and  his 
right  to  be  heard  is  that  he  present  his 
credentials  of  appointment  duly  signed 
and  sealed.  Jesus  had  done  this  by  his 
miracles  (ch.  3  :  2)  and  by  the  matter 
and  manner  of  his  teaching. 

15.  Ye  judge  after  the  flesh — i,  e. 
by  wrong  standards,  according  to  the  out- 
ward, finite  appearance,  or  with  earthly, 
Kelfisii  views  and  carnal  and  prejudiced 
feelings.  Hence  you  judge  and  condemn 
the  internal  character  of  the  Son  of  man 
from  his  humble  outward  appearance, 
and  you  are  unfitted  to  judge  of  the 
spiritual  and  heavenly  nature  of  his 
Messianic  reign.  I  judge  no  man, 
either  as  a  civil  ruler,  or  by  such  wrong 
standards  as  yours.  Jesus  did  not  come 
to  judge  and  condemn  the  world  (ch.  3  : 
17 j,  nor  to  judge  in  their  hasty,  preju- 
liced,  censorious,  and   harsh   manner. 


vers.  48,  52,  59.  Judgment  was  not  the 
object  of  his  mission  on  earth,  ch.  3  : 
17  ;  12  :  47. 

16.  And  yet  if  I  judge  ;  I  emphat- 
ic, along  with  judge,  and  still  keeping 
up  the  contrast  contained  in  the  preced- 
ing verse — if  even  I  express  my  judg- 
ment of  men  or  of  things.  He  was  not 
limited,  nor  forbidden  to  judge,  nor  re- 
strained by  fear  of  judging  erroneously. 
Myjudgment,  more  emphatically,  i^i« 
judgment  of  mine,  whenever  I  do  express 
it,  is  true,  is  in  accordance  with  truth, 
or  with  the  character  of  men  and  the  na- 
ture of  things  as  they  really  are.  For 
I  am  not  alone,  in  forming  this  judg- 
ment, but  I  and  the  Father  that 
sent  me.  All  Christ's  judging  is  the 
estimation  of  men  and  things  as  they 
truly  are,  the  discrimination  of  sinner 
and  sin,  and  the  separation  of  believer 
and  unbeliever.  "  The  ground  of  this 
judgment,  of  his  being  thus  true,  is 
that  the  Father  by  the  actual  course 
of  things  executes  these  same  decisions, 
separations,  and  judgments,  which  the 
Spirit  of  Christ  passes." — Lange. 

17.  It  is  also  written  in  your 
law,  or,  following  the  order  of  the 
Greek,  And  in  your  own  law  also  it  i% 
written,  that  the  testimony  of  two 
men  is  true,  is  sufficient  to  establish 
a  matter,  provided  the  witnesses  are  both 
intelligent  and  honest.  See  Deut.  17  : 
6 ;  19  :  15 ;  compare  Matt.  IS  :  16.  Your 
own  law,  in  which  you  boast,  the  very 
letter  of  which  also  binds  you. 

18.  I  am  one  that  bear  witness 
of,  or  concerning,  myself,  from  my 
own  conviction  and  positive  knowledge. 
See  on  vers.  13  and  14.  And  the  Fa- 
ther that  sent  me  beareth  witness 
of  me,  in  the  numerous  prophecies  of 
the  Old  Testament  which  relate  to  the 
Messiah,  and  by  the  direct  exercise  of 
his  power  in  the  miracles  which  I  work 
in  connection  with  my  teaching.  Hence 
this  testimony  of  the  Father,  thus  com- 
bined and  harmonizing  with  the  testi- 


A.  D.  29. 


JOHN  VIII. 


151 


19  Then  said  they  unto  him,  Where  is  thy  Father? 
Jesus  answered,  ^  Ye  neither  know  me,  nor  my  Fa- 
ther ;  "^  if  ye  had  known  me,  ye  should  have  known 
my  Father  also. 

20  These  words  spake  Jesus  in  "^the  treasury,  as  he 
taught  in  the  temple.  And  ®no  man  laid  hands  on 
him  ;  for  'his  hour  was  not  yet  come. 

21  Then  said  Jesus  again  unto  them,  I  go  my  way, 
and  « ye  shall  seek  me,  and  ^  shall  die  in  your  sins ; 
*  whither  I  go,  ye  cannot  come. 

» ch.  13.  33. 


^  vers.  54,  55 ;  ch 

7.  28;  16.  3. 
ech.  10.  30;  14.  6- 


1.    15; 
3;     2 

9.  26; 
41. 


9 ;     Col. 

Heb.    1. 

John  9. 
d  1    Chron. 

Mark  12. 
•  ch.  7.  6,  30,  44; 

Luke  13.  13-33, 
'ch.  7.  8. 
«  ch.  7.  33,  84;  12. 

35;  13.33. 
•>  ver.  24. 


mony  of  him  whom  he  has  sent,  ought 
to  be  acknowledged  and  received  as 
Buflicient.  See  ch.  3  :  2 ;  5  :  36 ;  10  : 
37,  38;  14:  10,  11. 

19.  Where  is  His  Father?  Then 
said  they  unto  him,  in  conse- 
quence of  what  he  had  just  stated, 
Where  is  thy  Father?  They  ask 
this  question  in  derision.  They  have 
been  repeatedly  informed  by  Jesus 
that  when  speaking  of  his  Father  he 
means  God  (ch.  5  :  17-24,  26,  36,  37,  43, 
45),  yet  now  they  ignore  this,  and  affect 
contempt  at  his  mentioning  his  Father 
as  a  witness  in  the  case,  as  though  they 
understand  him  to  mean  an  interested 
earthly  father.  Jesus  answered, 
meekly  and  patiently.  Ye  neither 
know  me,  nor  my  Father.  Their 
words  and  actions  showed  that  they 
had  no  just  conceptions  of  the  real 
character,  either  of  Jesus  or  his  Fa- 
ther. If  ye  had  known  me,  ye 
should  have  known  my  Father 
also;  if  you  received  me  as  the 
Christ,  and  became  acquainted  with 
my  true  character  as  such,  you  would 
at  the  same  time  become  acquainted 
with  the  Father,  for  in  character  and 
purpose  we  are  one,  ch.  10  :  30 ;  14  :  9. 
These  Jews  needed  more  knowledge, 
higher  views,  and  a  spiritual  frame  of 
mind  to  judge  correctly  either  of  Jesus 
as  the  Christ  or  of  the  design  of  the 
Father  in  sending  him. 

20.  Where  Jesus  spoke  these 
Words.  These  words  spake  Je- 
sus in  the  treasury,  as  he  taught 
in  the  temple.  This  was  an  apart- 
ment of  the  temple,  in  what  was  called 
the  Court  of  the  Women  (i.  e.  the  court 
beyond  which  the  women  did  not  ven- 
ture; the  men,  however,  either  stopped 
there  or  passed  on,  Mark  12  :  41-43), 
where  thirteen  chests  were  kept,  in 
which  were   deposited    and    treasured 


up  the  offerings  of  the  Jewish  people, 
both  the  annual  and  all  the  other  offer- 
ings, for  the  support  of  the  temple-ser- 
vice. The  evangelist  mentions  this 
locality,  because  it  was  a  very  public 
place ;  here  every  one  deposited  his 
giffs.  It  was  also  in  the  immediate  vi- 
cinity of  the  chamber  where  the  San- 
hedrim met.  And  no  man  laid 
hands  on  him  ;  for  his  hour  was 
not  yet  come.  See  ch.  7  :  30,  44. 
This  comes  in  here  as  the  refrain  of 
the  history,  with  an  air  of  trust  and 
triumph  in  God. 

21.  In  this  and  the  three  verses  that 
follow,  Jesus  warns  the  Jews.  It  was 
apparently  the  last  time  he  spoke  in 
the  temple  before  the  assembled  crowds 
scattered  to  their  distant  homes,  many 
never  to  see  or  hear  him  again.  Hence 
the  solemnity  of  the  address.  Then 
said  Jesus  again  unto  them  (see 
on  ver.  12;  7  :  33-35),  I  go  my  way, 
rather,  /  am  going  away,  the  I  being 
emphatic,  and  the  expression  intima- 
ting, to  those  who  wished  to  enjoy  his 
instructions,  the  importance  of  heeding 
them  now,  because  soon  the  opportunity 
would  be  over.  The  ridicule  prompted 
by  unbelief  (ver.  19)  is  here  to  our  Sa- 
viour a  new  signal  of  his  approaching 
death,  as  persecution  was  at  ch.  7  :  34. 
In  both  instances  he  declares  his  free- 
dom in  his  death.  In  the  former  he 
also  foretells  their  disappointment:  Ye 
shall  not  find  me ;  here,  their  condem- 
nation :  Ye  shall  die  in  your  sins.  And 
ye  shall  seek  me,  being  impelled  to 
it  by  your  trials  and  your  desires  (see 
on  ch.  7  :  34),  and  shall  die  in  your 
sins  ;  more  exactly,  in  your  sin,  under 
the  weight  of  its  fearful  guilt  and  con- 
demnation. The  Messiah  that  you  will 
seek  and  long  for  will  not  come,  and  as 
you  reject  me,  and  there  is  no  other 
Saviour  provided,  you  must  die  in  your 


152 


JOHN  VIII. 


A.  D.  29 


22  Then  said  tlie  Jews,  Will  he  kill  himself?  because  ^c»i.  3.  3i;  i  Cor. 

23  he  saith,  Whither  I  go,  ye  cannot  come.     And  he  2?i5^t.' ^'^'''*° 
said  unto  them,  ^  Ye  are  from  beneath,  I  am  from  " 
above ;  '  ye  are  of  this  world,  I  am  not  of  this  world. 

24  ™  I  said  therefore  unto  you,  that  ye  shall  die  in  your 
sins;  "for  if  ye  believe  not  "that  I  am  he,  ye  shall  "ch.3.  i8,36;Prov. 
die  in  your  sins.  «iS 'll'^  ^'-^^  = 

•ch.  13.  19;  Matt.  11.  3. 


«  ch.  15.  18,  19  ;  17. 

14,  16;    1  John 

4.  5. 
"  ver.  21. 


sin.  Whither  I  go,  ye  cannot 
come — that  is,  to  heaven — because  you 
continue  under  the  guilt  and  power  of 
sin,  and  will  not  accept  God's  way  of 
deliverance  from  sin.  Compare  ch. 
13  :  33. 

22.  Then  said  the  Jews,  in  con- 
sequence of  Jesus'  statement  in  verse  21, 
Will  he  kill  himself?  A  little  par- 
ticle in  the  Greek,  equivalent  to  tlien, 
adds  to  the  meaning  of  this  question  : 

Will  he  kill  himself,  then?  Is  that 
what  we  are  to  expect  of  him?  This 
was  a  wicked  and  spiteful  insinuation, 
doubtless  called  forth  by  his  declara- 
tion, "  Ye  shall  die  in  your  sins,"  ver. 
21.  They  evidently  regarded  Jesus  as 
a  deceiver  (Matt.  27  :  <6'i),  who  had  bro- 
ken the  law  of  Moses  (John  5  :  18),  and 
might  be  suffered  to  go  on  and  commit 
the  great  crime  of  self-murder  and  be  con- 
signed to  the  pit  of  woe.  They  th  us  speak 
withhatredandcontempt,  asofa  wicked 
impostor  going  onward  to  his  deserved 
place,  to  which  they  have  no  expectation 
or  fear  of  going.  See  on  ver.  21.  In  ch. 
7 :  35  the  Jews  used  the  irony,  "  Whither 
will  he  go  that  we  shall  not  find  him  ? 
Will  he  go  unto  the  dispersed  among 
the  Gentiles,  and  teach  the  Gentiles  ?" 
Here  they  rise  to  the  impudent  sarcasm, 

Will  he  kill  himself,  tlienf  because 
he  saith,  Whither  I  go,  ye  cannot 
come.  "  They  think  he  has  set  himself 
far  above  them  in  saying  they  cannot 
reach  him.  They  revenge  themselves 
by  suggesting  that  he  will  sink  far  be- 
low them.  '  An  orthodox  Jew,'  they 
would  say,  '  utterly  abhors  suicide.' 
According  to  Josephus  [De  Bello  Jud., 
iii.  8,  5j,  the  self-nmrderer  goes  to  the 
darker  under-world.  Thus,  .  .  .  the 
suicide  falls  to  the  lowest  hell  [part]  of 
Hades,  and  is  sej)a rated  by  a  great  gulf 
from  Abraham's  bosom  (Luke  16  :  26), 
into  which  tliey  hope  to  go." — Lange. 

23.  And  he  said  unto  them,  giv- 
ing instruction  that  naturally  followed 
their  spiteful   insinuation,   as   well  a.s 


what  he  had  said  in  ver.  21,  Ye  are 
from  beneath — i.  e.  they  were  low 
and  earthly  in  their  views,  and  even 
hellish  in  their  disposition  and  feel- 
ings, as  their  foolish  and  wicked  in- 
sinuation against  him  clearly  showed. 
To  h^  from  beneath  and  to  ha  from  above 
are  the  direct  opposites  of  each  other. 
Compare  Col.  3:2,  lam  from  above 
— i.  e.  from  heaven,  having  a  disposition 
and  character,  with  views  and  aims,  cor- 
responding with  my  heavenly  origin. 
Therefore  my  words  should  be  thus  re- 
ceived and  interpreted.  He  then  re- 
peats the  same  thought  in  other  words, 
after  the  manner  of  a  Hebrew  parallel- 
ism :  Ye  are  of  this  world,  I  am 
not  of  this  world — not  of  this  world 
as  it  is  now  deranged,  defaced,  and  cor- 
rupted by  the  sin  and  depravity  of 
fallen  men.  This  world,  kosmos,  "ac- 
cording to  the  Jewish  Christology,  de- 
noted pre-eminently  the  ancient  heathen 
world,  which  was  to  come  into  condem- 
nation."— Laxge.  Jesus  does  not  stop 
to  speak  of  their  contemptuous  language 
in  virtually  imputing  to  him  the  design 
of  self-murder,  with  all  its  horrid  con- 
sequences, but  proceeds  to  warn  them 
of  their  sinful  condition,  and  of  the 
doom  which  awaits  them  if  they  persist 
in  their  impenitent  course  and  their  re- 
jection of  him.     See  next  verse. 

24.  I  said  therefore  unto  you, 
that  ye  shall  die  in  your  sins. 
Their  being  "  from  beneath,"  and  "  of 
this  world  "  as  their  principle  of  life,  is 
the  reason  why  tiiey  will  die  in  their 
sins.  For  if  ye  believe  not  that  I 
am  he,  that  I  am  what  I  profess  to  be, 
the  One  sent  by  the  Father,  the  Son  of 
God,  the  Life-giver  (ch.  5  :  21,  23,  25), 
the  Light  of  the  world,  the  One  from 
above,  8  :  12,  23.  He  could  not  say  to 
these  Jews,  /  am  the  3Iessiah,  because 
they  had  wrong  views  of  the  person  and 
work  of  the  Messiah,  and  consequently 
would  misunderstand  him.  Hence  he 
suys  to  them,  /  am  he,  and  leaves  them 


A..  D.  29. 


JOHN  VIII. 


153 


25  Then  said  they  unto  him,  Who  art  thou?     And 

Jesus  saith  unto  them,  p  Even  the  same  that  I  said  p  ver.  12 ;  ch.  3. 14- 

26  unto  you  from  the  beginning.     I  have  many  things      i7;Heb.  13.  8. 
to  say  and  to  judge  of  you ;  but  "^he  that  sent  me  is  1  ch.  7.  28. 
true ;  and  "^  I  speak  to  the  world  those  things  which  I  '  ch.  3.  32 ;  15. 15. 

27  have  heard  of  him.     « They  understood  not  that  he  •  ver.  43. 
spake  to  them  of  the  Father. 


to  interpret  the  he  by  what  he  had  said 
of  himself.  Ye  shall  die  in  your 
sins,  and  be  in  effect  self-murderers  of 
your  own  souls,  because,  rejecting  the 
only  way  of  deliverance,  they  wilfully 
and  necessarily  remain  as  they  are, 
under  the  power  and  guilt  of  their  sins, 
and  must  receive  the  wages  of  sin, 
which  is  death,  Rom.  6  :  23.  Thus 
their  indirect  charge  of  self-murder  he 
throws  back  on  them  with  a  fearful  sig- 
nificance and  weight. 

25,  In  vers.  25-27  Jesus  discourses 
on  his  dignity,  intimating  who  he  is. 
Then  said  they  unto  him,  in  conse- 
quence of  the  declarations  he  had  just 
made,  Who  art  thou  ?  This  was 
probably  a  sly  question  to  decoy  and 
force  Jesus  to  an  explicit  avowal  (see 
ch.  10  :  24),  that  they  might  get  an  ac- 
cusation against  him.  But  Luther, 
Meyer,  Doddridge,  Henry,  Trollope, 
Bloomfield,  Barnes,  and  others  under- 
stand it  as  asked  in  contempt,  as  if  they 
would  say,  Who  art  thou  that  art  as- 
suming such  authority  and  making  such 
fearful  threats  ?  When  we  bear  in  mind 
that  they  regarded  him  as  a  mere  pre- 
tender from  Galilee,  that  he  was  poor 
and  without  friends  among  them,  and 
that  he  was  persecuted  by  those  in 
power,  we  cannot  but  admire  the  meek- 
ness and  patience  with  which  he  en- 
dured their  insolent  language,  and  the 
cool  and  calm  manner  in  which  he  re- 
plied to  them.  See  Matt.  11  :  29.  And 
Jesus  saith  unto  them,  Even  the 
same  that  I  said  unto  you  from 
the  beginning.  I  am  of  that  kind  of 
character  which  I  have  been  speaking 
out  to  you  and  showing  forth  in  my 
varied  instructions  from  their  begin- 
ning at  the  middle  of  the  feast,  ch.  7  : 
14.  He  had  declared  to  them  that  he 
was  sent  by  God,  his  teaching  was  from 
God,  and  he  was  unselfish  in  his  work ; 
that  he  would  abundantly  satisfy  the 
thirst,  the  inward  longing,  of  the  be- 
liever on  him  ;  that  he  was  the  Light 
of  the  world,  and  those  who  followed 


him  should  have  the  light  of  life  ;  and 
that  he  was  attested  in  his  character 
and  work  by  the  Father,  who  had  sent 
him.  He  had  also  declared,  in  his  visit 
at  Jerusalem  eighteen  months  previous, 
that  he  was  the  Son  of  God  and  the 
Life-giver,  to  whom  all  judgment  was 
committed  by  the  Father,  ch.  5  :  21,  22. 
The  careful  study  of  these  points  would 
answer  their  question  and  acquaint 
them  with  his  true  character. 

26.  I  have  many  things  to  say 
and  to  judge  of,  or  concerning,  you. 
They  had  erroneous,  worldly  views  of 
the  Messiah,  and  consequently  were  not 
prepared  to  understand  and  appreciate 
him  in  his  true  character.  They  needed 
first  to  know  themselves,  to  become  ac- 
quainted with  their  own  condition  and 
wants  as  sinners,  to  feel  the  guilt  of 
their  pride,  selfishness,  deception,  and 
unbelief,  and  then  they  could  under- 
stand the  important  points  in  his  cha- 
racter which  adapted  him  as  a  Saviour 
to  their  own  souls'  need.  Hence  he  had 
many  things  to  speak  and  to  judge  con- 
cerning  them,  by  way  of  instruction  and 
of  condemnation  and  reproof,  before  he 
could  plainly  declare  to  them  that  he 
was  the  Christ.  See  Matt.  16  :  20.  This 
duty  he  must  faithfully  peribrm,  pain- 
ful though  it  was  in  some  of  its  aspects. 
But  he  that  sent  me  is  true.  He 
judges  and  acts  toward  men  in  accord- 
ance with  what  they  are,  and  with  the 
principles  of  truth  and  right;  and  I,  as 
sent  by  him,  judge  and  speak  in  the 
same  way.  And  I  speak  to  the 
Avorld  those  things  which  I  have 
heard  of  him.  The  order  of  the 
Greek  is,  And  what  things  I  have  heard 
from  him,  these  I  speak  to  the  world,  as 
his  ambassador  to  men. 

27.  They  understood  not,  because 
of  their  wilful  unbelief  and  their  per- 
sistently expecting  and  longing  for  a 
temporal,  worldly  Messiah,  that  he 
spake  to  them,  or  wa^  telling  them 
(a  different  verb  from  those  in  the  two 
verses    preceding),    of    the   Fatherj 


154 


JOHN   VIII. 


A.  D.  29 


28  Then  said  Jesus  unto  them,  When  ye  have  *  lifted  » ch.3. 14 ;  12. 32-34 
up  the  Son  of  man,  "then  shall  ye  know  that  I  am  °^'*"-  V-  ?^^! 
he:  and  "" thai  I  do  nothing  of  myself;  but  ^as  my      Rom.  ^4^^'^** 

29  Father  hath  taught  me,  I  speak  these  things.  And 
■he  that  sent  me  is  with  me;  *the  Fatlier  hath  not 
left  me  alone;  '*for  I  do  always  those  things  that 
please  him. 

30  As  he  spake  these  words,  "many  believed  on  him. 


»  ch.  5.  19,  30. 

y  ch.  3.  11. 

»  ch.  14.  10,  11. 

»  ver.  16. 

»>  ch.  4.  34 ;  5.  30 ; 

6.38;  14.31. 
•  ch.  2.  23. 


when  he  used  the  words,  "He  that  sent 
me." 

28.  In  this  and  the  two  following 
verses  Jesus  refers  to  his  crucifixion, 
and  intimates  that  the  saving  truths 
connected  with  his  death  will  ultimate- 
ly convince  his  followers.  Then  said 
Jesus  unto  them,  because  he  knew 
the  vagueness  of  their  ideas,  and  the 
perverse  cause  of  it,  When  ye  have 
lifted  up,  alluding  to  his  anticipated 
crucifixion  (see  ch.  12  :  32,  33,  and  3  : 
14),  and  showing,  as  he  clearly  foresaw, 
that  their  murderous  hatred  would  be 
satisfied  with  nothing  less  than  his 
death.  He  purposely  employs  this  am- 
biguous Hebraistic  expression,  which 
may  mean  either  to  lift  up  to  honor  and 
official  dignitv  or  to  lift  up  to  shame 
and  death.  See  Gen.  40  :  19,  20.  These 
Jews  probably  understand  him  as  mean- 
ing, Whenever  you  have  acknowledged 
the  Son  of  man  as  the  Messiah,  and  pro- 
claimed him  in  political  form.  The 
Son  of  man  ;  as  such  he  could  be  lift- 
ed up  on  the  cross,  and  there  pour  out 
his  soul  unto  death,  be  made  an  offer- 
ing for  sin,  and  bear  the  iniquities  of 
his  believing  people,  Isa.  53  :  10-12. 
Then  shall  ye  know  that  I  am  he; 
they  would  know  that  he  was  what  he 
professed  to  be — was  the  Son  of  man, 
and  the  Messiah  foretold  by  the  prophet 
Daniel,  Dan.  7  :  13,  14 ;  9  :  25,  26.  Some 
of  them  would  know  this  after  his  cruci- 
fixion and  ascension  by  the  outpouring 
of  the  Holy  Spirit  and  their  own  con- 
version ;  others  by  the  severe  judgments 
which  would  come  on  them  to  their  dis- 
may and  ruin  ;  and  all  might  know  by 
the  wonderful  phenomena  accompany- 
ing his  crucifixion — the  suj)ernatural 
darkness,  the  torn  veil  of  the  temple, 
the  quaking  of  the  earth,  the  rending 
of  the  rocks,  the  opening  of  the  graves, 
the  descent  of  the  angel  and  his  rolling 
away  the  heavy  stone  from  the  door  of 
the  sepulchre,  and  especially  by  his  res- 
urrection from  the  dead  (Matt.  27  :  45, 


51, 52 ;  28  :  2, 7,  9) ;  and  subsequently  by 
his  ascension  to  heaven,  and  the  pouring 
out  of  the  Holy  Spirit  and  his  mighty 
work  on  the  consciences  and  hearts  of 
men,  together  with  the  miracles  wrought 
by  the  apostles  in  the  name  of  Jesus, 
Acts  1 :  9-11 ;  2:4,  17,  33,  37,  41,  47  ;  3  : 
6-8 ;  5  :  12.  And  that  I  do  nothing 
of  myself,  nothing  independently  and 
of  my  own  will  (see  on  ch.  7  :  16,  18, 
and  compare  5  :  19,  30);  but  as  my 
Father  hath  taught  me,  referring 
to  his  having  received  instructions  as 
an  ambassador  before  being  sent  by 
the  Father  upon  his  embassy.  See 
next  verse.  It  was  his  constant  aim, 
undeviatingly,  to  speak  and  act  accord- 
ing to  his  instructions. 

29.  And  he  that  sent  me  is  with 
me,  with  him  in  working  miracles  and 
in  all  that  he  performed  as  God's  am- 
bassador— with  him  to  support  and  vin- 
dicate him  in  declaring  the  truth  as  to 
men's  guilt  and  need  and  his  own  Mes- 
siahship.  The  Father  hath  not  left 
me  alone.  How  different  from  earthly 
sovereigns,  who  cannot  be  present  with 
their  ambassadors !  And  this  fact  of  the 
abiding  presence  made  each  thoughtful 
mind  understand  of  whom  Jesus  was 
speaking.  See  ver.  30.  For  I  do  al- 
ways, the  I  being  emphatic;  though 
others  disobey  him,  I  am  always  doing 
his  will.  Also,  because  I  obey  him,  he 
does  not  leave  me  nor  hide  his  face 
from  me.  See  Isa.  59  :  2.  Those 
things  that  please  him,  the  kind 
of  things,  both  as  to  motive  and  act, 
which  he  has  declared  are  pleasing  in 
his  sight.  See  1  John  3  :  22.  Christ's 
undertaking  the  work  of  redemption 
was  pleasing  to  the  Father,  and  his 
whole  progress  in  the  execution  of  it 
was  equally  pleasing.  See  Isa.  53  : 
10;  Luke  3  :  22;  2  Pet.  1  :  17,  18. 

30.  The  Efp^ect  of  his  Words 
ON  Many  of  his  Hearers.  As  he 
spake  these  words,  the  words  con- 
tained especially  in  the  preceding  para* 


A..  D.  29. 


JOHN  Vlll. 


155 


31  Then  said  Jesus  to  those  Jews  which  believed  on 
him,  '  If  ye  continue  in  my  word,  then  are  ye  my  dis- 

32  ciples  indeed ;  ^  and  ye  shall  know  the  truth,  and 
'the  truth  shall  make  you  free. 

33  They  answered  him,  "^  We  be  Abraham's  seed,  and 
were  never  in  bondage  to  any  man ;  how  sayest  thou, 
Ye  shall  be  made  free  ? 


•  ch.  15.  4-9  ;  Acta 

14.  22  ;  2  Tim.  3. 

14;  Heb.  3.  14; 

10.38,39;  James 

1.  2.5. 
k  ch.  7.  17. 
»Ps.  119.  45;  Rom. 

6.  14-18,  22  ;  8.  2, 

15 ;  Gal.  5. 1,  13 ; 

James  1.  25;  2. 


12 ;  1  Pet.  2.  16. 


»  ver.  39;  Lev.  25.  42 ;  Matt.  3.  9. 


graph,  vers.  28-30 ;  but  they  may  extend 
farther  back,  into  paragraph  vers.  21- 
27 ;  many  believed  on  him  ;  believed 
he  was  the  Christ,  and  received  his  in- 
structions so  far  as  to  become  his  disci- 
ples in  an  historical  sense — that  is,  they 
had  the  belief  of  the  head,  but  not  the 
established  faith  of  the  heart,  Rom. 
10  :  10.  "A  faith,  however,  which  was 
but  superficial,  for  it  did  not  find  in 
the  words  of  Jesus  words  of  life,  ch. 
6  :  63,  68.  They  stand  upon  the  foot- 
ing of  the  disciples  mentioned  in  ch. 
&  iQ^)  hence,  to  abide  (ver.  31)  is  re- 
quired of  them." — Tholuck.  There 
was  doubtless  something  in  the  man- 
ner and  expression  of  Jesus  which 
brought  conviction  in  the  minds  of 
many.  But  their  faith  needed  to  be 
tested,  and,  if  genuine,  to  be  confirm- 
ed. Hence  he  proceeds  now  to  address 
them. 
31.  In  this  and  the  next  verse  Jesus 

f)romises  true  freedom  to  them  that  be- 
ieve.  Then  said  Jesus.  The  fact 
that  they  believed  on  him  and  that  he 
knew  the  character  of  their  belief 
caxised  him  to  address  them  in  partic- 
ular. To  those  Jews  which  be- 
lieved on  him,  had  believed  his  tes- 
timony respecting  himself,  and  in  their 
minds  hastily  accepted  him  as  the 
Christ.  If  ye  continue  in  my  word, 
If  you  heartily  receive  and  habitually 
obey  it,  and  thus  rest  in  it  as  a  person 
dwells  in  his  habitation  from  day  to  day 
and  from  month  to  month.  My  word, 
in  contrast  with  the  teaching  of  the 
Jewish  scribes  and  rabbis.  Then  are 
ye  my  disciples  indeed  ;  you  will 
thus  prove  yourselves  such,  and  really 
be  such,  chap.  14  :  21 ;  15  :  14.  While 
in  this  way  instructing  them,  he  also 
warns  them  against  trusting  to  their 
©resent  feelings,  giving  them  to  under- 
stand that  their  faith  will  be  tested  by 
time,  and  if  it  does  not  lead  to  holy 
living,  in  obedience  to  his  word,  it  will 


by  this  failure  be  proved  spurious  and 
of  no  value.    See  James  2  :  17,  26. 

32,  And  ye  shall  know  the  truth  ; 

you  shall  discern  what  is  true  in  regard 
to  human  nature  and  its  wants  and 
God's  provision  for  the  soul's  need,  and 
shall  know  more  and  more  of  the  power 
of  this  truth  on  your  own  hearts ;  and 
the  truth  shall  make  you  free — free 
from  the  bondage  of  ignorance,  error, 
and  sin ;  free  from  the  slavery  of  evil 
passions,  grovelling  views,  and  corrupt 
propensities.  God's  word  elsewhere 
teaches  that  the  sinner,  obeying  the 
promptings  of  an  evil  heart  and  of  a 
corrupt  nature,  is  a  slave,  or  bond-ser- 
vant, of  sin,  ver.  34.  "  Ye  were  the  ser- 
vants of  sin.  .  .  .  Ye  have  yielded  your 
members  servants  to  uncleanness  and 
to  iniquity,"  Rom.  6  :  17,  19,  20. 
"  Thou  art  in  the  gall  of  bitterness,  and 
in  the  bond  of  iniquity,"  Acts  8  :  23. 
The  truth  of  Christ,  received  into  the 
understanding  and  heart  and  practised 
in  the  life,  sunders  the  chain,  breaks 
off  the  heavy  yoke  of  bondage,  and  sets 
the  sinner  free.  And  it  is  indeed  a 
blessed  freedom,  "  the  glorious  liberty 
of  the  children  of  God  "  (Rom  8  :  21)  ! 
a  freedom  from  the  galling  yoke  of  sin 
and  Satan  ;  a  liberty  to  approach  God 
as  our  Friend  and  reconciled  Father, 
and  to  enter  even  "  into  the  holiest  by 
the  blood  of  Jesus,"  Heb.  10  :  19.  The 
setting  free  which  is  here  ascribed  to 
the  truth  is  in  verse  36  ascribed  to 
Christ,  "  the  Son,"  showing  it  is  the 
truth  in  Jesus  (Eph.  4:21),  and  not 
some  other  department  of  truth,  which 
accomplishes  this  great  work. 

33.  In  vers.  33-38  Jesus  shows  that 
the  Jews,  though  Abraham's  seed,  need- 
ed freedom  from  sin.  They  answer- 
ed him.  Some  of  the  most  forward 
among  them  make  this  reply,  and  per- 
haps the  others  assent.  We  be  Abra- 
ham's seed,  his  natural  posterity  or 
descendants,    and   were    never    in 


156 


JOHN  VIII. 


A.  D.  29 


34  Jesus  answered  them,  Verily,  verily,  I  say  unto   •  Rom.  6. 16, 19, 20 
you,  °  Whosoever  committeth  sin  is  the  servant  of      john%%-io'  ' 

35  sin.     And  **the  servant  abideth  not  in  the  house  for   oQal.  4. 36. 


bonda§re  to  any  man.  Overlooking 
or  rejecting  the  fact  of  their  bondage  to 
error  and  sin,  and  their  need  to  be  set 
free  from  these  by  "  the  truth,"  they 
become  excited,  and  spurn  the  idea  that 
they,  descendants  of  the  freeman  Abra- 
ham, to  whom  sucli  divine  promises  of 
national  suj)eriority  and  leadership 
were  made,  should  be  represented  as 
needing  to  be  "set  free."  The  nation 
had,  because  of  its  idolatries  and 
other  sins,  been  in  subjection  to  the 
Chaldaeans,  and  temporarily  to  others, 
and  it  was  then  under  the  authority  of 
the  hated  Romans.  But  they  either 
ignore  this  subjection  or,  in  their  lofty 
and  independent  spirit,  cannot  bear  to 
have  it  called  being  in  bondage,  and  be 
charged  on  them  as  such.  Also,  as 
Jesus  was  then  speaking  to  a  few  in- 
dividuals, and  those  near  or  associated 
with  them,  they  probably  thought  of 
personal  servitude,  or  being  the  slaves 
of  some  man  as  a  master;  and  in  such 
bondage  they  had  never  been.  Nay, 
like  their  father  Abraham,  they  were 
freemen  !  The  same  independent  spirit 
has  been  felt  by  other  descendants  of 
Abraham  who  have  not  walked  in  the 
steps  of  his  faith  (Rom.  4  :  12),  the  Ish- 
maelites,  down  to  the  wild  Bedouin 
Arabs  of  the  present  day.  Gen.  16  :  12. 
How  sayest  thou.  The  word  thou  is 
emphatic.  Respecting  such  as  we.  How 
dost  thou  say,  Ye  shall  be  made 
free?  or,  more  exactly.  Ye  trill  become 
freemen  ?  How  utterly  inadequate  are 
their  views,  and  how  entirely  they  mis- 
apprehend the  words  of  Jesus  ! 

34.  Jesus  answered  them,  Ver- 
ily, verily — i.  e.  Truly,  truly — affirm- 
ing the  certainty  and  truth  of  what  fol- 
h)ws.  and  calling  attention  to  it  as  some- 
thing of  importance.  Whosoever 
committeth  sin,  better,  every  one 
who  commits  sin,  no  matter  who  he  is, 
whether  high  or  low  in  society,  whether 
rich  or  poor,  young  or  aged — every  hu- 
man being,  of  whatever  age,  sex,  or  con- 
dition— is  the  servant,  more  exactly, 
is  a  bond-servant,  of  sin,  being  under 
its  authority  and  subject  to  its  control  as 
really  as  the  slave  is  subject  to  the  au- 
'.hority  and  control  of  his  master.  See 
on  ver.  32.     Therefore  these  Jews,  with 


all  their  pride  and  boasting,  being  bond 
servants  of  sin,  had  no  right  to  the 
privileges  which  belong  only  to  the  free 
children  in  God's  family.  Jesus  here 
"  utterly  expels  the  political  question 
from  his  scope.  He  states  first  the  prin- 
ciple, then  the  application.  The  com- 
mitting of  sin  is  to  be  taken  with  em- 
phasis. He  whose  tendency  and  habit 
is  to  commit  sin,  ...  he  is  the  ser- 
vant, the  slave,  of  sin  ;  fallen  into  the 
worst  conceivable  bondage.  .  .  .  The 
application  was  obvious.  Jesus  im- 
plied that  they,  not  only  for  being  bom 
of  the  flesh,  but  for  being  carnally- 
minded  and  practically  hostile  to  the 
truth,  committed  sin.  .  .  .  They  were 
therefore  in  the  hardest  slavery,  and  in 
the  utmost  need  of  liberation  by  the 
truth."— Lange. 

35.  And  the  servant  abideth  not ; 
he  is  not  the  heir,  but  merely  a  bond- 
servant; he  has  no  right  or  legal  claim 
to  remain.  If  he  is  disobedient  and 
wicked,  he  is  sold  or  turned  away  by 
his  master.  In  the  house  for  ever — 
i.  e.  permanently,  during  the  whole  of 
his  natural  life.  "  The  bond-servant  ia 
not  an  organic  member  of  the  house- 
hold, has  no  inheritance,  and  can  be 
expelled  or  sold.  Gen.  21  :  10 ;  Gal.  4  : 
30."  —  Lange.  Consequently,  these 
Jews,  while  continuing  the  slaves,  or 
bond-servants,  of  sin,  had  not  the  rights 
of  children  in  the  family  of  God,  and 
were  liable  to  be  cut  off  from  both  the 
household  and  its  general  privileges  at 
any  hour  when  the  Master  should  please. 
The  words  of  Sarah,  sanctioned  by  God, 
were:  "  Cast  out  the  bond-woman  and 
her  son  ;  for  the  son  of  the  bond-woman 
shall  not  be  heir  with  the  son  of  the 
free-woman,"  Gal.  4  :  30 ;  Gen.  21  :  10. 
Thus,  Abraham  had  two  kinds  of  seed. 
That  only  by  the  free-woman  was  heir 
of  the  promise.  Gal.  4  :  22-31.  But  the 
Son  abideth  ever.  The  last  word  is 
the  same  as  that  translated  for  ever  in 
the  former  part  of  the  verse.  The  son, 
being  heir,  as  long  as  he  lives  has  a 
legal  right  to  abide  in  the  house  and  to 
inherit  and  dispose  of  the  property.  In 
accordance  with  the  father's  will,  he  has 
also  legal  authority  to  act  In  the  man* 
agement  of  the  affairs  of  tke  household. 


A,  D.  29. 


JOHN  VIII. 


157 


36  ever :  but  p  the  Son  abideth  ever.     1 1f  the  Son  there- 

37  fore  shall  make  you  free,  ye  shall  be  free  indeed.  I 
know  that  ye  are  Abraham's  seed ;  but  ""  ye  seek  to 

38  kill  me,  because  my  word  hath  no  place  in  you.  •! 
speak  that  which  I  have  seen  with  my  Father;  and 
ye  do  that  which  ye  have  seen  with  your  father. 

39  They  answered  and  said  unto  him,  *  Abraham  is 
our  father. 

Jesus  saith  unto  them, "  If  ye  were  Abraham's  chil- 

40  dren,  ye  would  do  the  works  of  Abraham.  But  now 
ye  seek  to  kill  me,  a  man  that  hath  told  you  the 


p  Gal.  4.  4-7 ;  Heb. 

7.  24,  25. 

1  vers.  31, 32;  Rom. 

8.  1,  2;  Gal.  5.  i. 
'  ver.  40;ch.7. 1,19. 
•ch.  3. 32;  5. 19, 30; 

14.  10,  24. 

»  ver.33;Matt.3.9. 


»  Rom.  2.  28,  29;  9. 
7;  Gal.  3.  7,  29- 
James  2.  22-24. 


36.  If  the   Son  therefore.      The 

term  Son  is  manifestly  applied  here  to 
the  Son  of  God,  who  is  the  "  heir  of 
all  things"  (Heb.  1  :  2),  the  Son  in  his 
Father's  house,  who  has  a  right  and 
possesses  authority  there.  Shall  make 
you  free.  He  employs  his  "  truth  " 
in  setting  men  free,  and  "  the  truth  " 
(ver.  32)  presents  the  Son  as  the  great 
Liberator.  Ye  shall  be  free  indeed. 
Drawing  his  illustration  from  a  usage 
with  which  they  were  familiar,  Jesus 
applies  it  with  great  force  to  his  own 
work  in  saving  his  people  from  the 
bondage  of  sin  :  If,  etc.,  ye  will  he  free- 
v\€n  hidted,  you  will  possess  a  freedom 
that  is  worthy  of  its  name. 

37.  1  know  that  ye  are  Abra- 
ham's seed,  or  offspring.  "The  ac- 
knowledgment of  their  claim  to  natural 
descent  from  Abraham  serves  only  to 
strengthen  the  reproof  that  follows." — 
Lange.  What  a  contrast !  Abraham's 
oflfspring,  yet  seeking  to  murder  Christ ! 
But  ye  seek,  you  persist  in  the  wicked 
design,  to  kill  me,  because  my 
word,  the  truth  which  I  declare,  hath 
no  place  in  you ;  no  room  is  found 
for  it  there,  because  the  space  is  pre- 
occupied by  your  pride,  selfishness, 
prejudices,  and  false  notions  respecting 
the  Messiah ;  or,  makes  no  progress  in 
you.  (Meyer,  Lange,  T.  S,  Green), 
does  not  thrive  there  and  bear  its  ap- 
propriate fruit. 

38.  Jesus  proceeds  to  correct  their 
mistake  in  claiming  distinguished  priv- 
ileges on  the  simple  ground  of  being 
Abraham's  natural  descendants.  He 
shows  that  they  are  morally  and  in  the 
sight  of  God  his  children  whose  spirit 
they  possess  and  whose  conduct  they 
imitate.  I  speak,  habitually  in  my 
discourses  to  the  world.  The  great 
work  of  his  life  was  to  bear  testimony 

14 


to  the  truth  of  God.  The  I  is  emphatic 
in  contrast  with  the  first  you  in  the  lat- 
ter member  of  the  verse.  That,  or 
the  things,  which  I  have  seen  with 
my  Father — that  is,  with  God — which 
thmgs  consequently  I  am  well  acquaint- 
ed with,  and  communicate  intelligently 
and  truthfully.  Compare  ch.  3  :  11-13. 
But  the  perfect  have  seen  also  ex- 
tends down  beyond  his  assumption  of 
his  human  nature.  Compare  ch.  3  : 
34;  16  :  13.  And  ye  do,  you  practise 
now  and  habitually,  that  which  ye 
have  seen  with,  or,  with  some  critical 
editors,  ^vhat  things  you  heard  from, 
your  father.  He  does  not  yet  inform 
them  whom  he  means  by  their  father, 
whose  lessons  they  are  practising;  but 
he  is  gradually  leading  them  to  see  that 
he  regards  them  as  exceedingly  sinful, 
opposed  to  God,  and  in  heart  and  works 
like  the  evil  one. 

39.  In  this  and  the  two  verses  that 
follow  Jesus  shows  that  the  Jews  were 
not  in  the  highest  sense  children  of 
Abraham.  Abraham  is  our  father, 
rather,  Our  father  is  Abraham,  father 
being  the  subject,  and  Abraham  the 
predicate,  in  the  sentence.  This  order 
of  the  words  gives  an  emphasis  to  their 
claim.  However  it  may  be  with  others, 
our  father  is  Abraham.  If  ye  were 
Abraham's  children,  if  you  had  his 
spirit  and  possessed  a  faith  like  his,  ye 
would  do  the  works  of  Abraham, 
would  be  faithful  and  obedient  as  he 
was. 

40.  But  now,  as  your  spirit  and 
character  really  are,  ye  seek  to  kill 
me.  How  this  plain  and  direct  state- 
ment of  Jesus,  made  in  ver.  37,  and 
here  reaffirmed,  was  adffpted  to  show 
them  that  he  could  look  into  their 
hearts  and  read  the  thoughts,  feelings, 
and  motives  which  they  were  cherish 


158 


JOHN  VIII. 


A.  D.  29 


truth,  which  I  have  heard  of  God ;  this  did  not  Abra- 

41  ham.     Ye  do  the  deeds  of  your  father. 

Then  said  they  to  him,  We  be  not  born  of  forni- 
cation ;  *  we  have  one  Father,  even  God. 

42  Jesus  saith  unto  them,  ^If  God  were  your  Father,      ^„    ,,  „  ^., 
ye  would  love  me;  ' for  I  proceeded  forth  and  came   •ch.5.43;7.23,2«j; 
from  God  ;  •  neither  came  I  of  myself,  but  he  sent  me.   ^  ^/^i^",!?'}?'^'* 

43  *•  Why  do  ye  not  understand  my  speech  ?  even  because      28.  5. 


»  Ex.  4.  22 ;  Isa.  63 
16;  64.  8;  Mai 
1.  6. 

J  1  John  5.  1. 

»ch.  1.  14;  16.  27. 
28;  17.8,25. 


ing,  or  that  he  wa.s  taught  these  by  the 
immediate  agency  of  God's  Spirit,  and 
in  either  case,  that  in  thus  discrediting 
and  opposing  him  they  were  opposing 
God  himself!  A  mau.  Jesus  here 
brings  out  distinctly  the  fact  of  his  com- 
plete humanity.  He  applies  the  term  to 
himself  nowhere  else,  but  he  often  uses 
the  expression,  "the  Son  of  man."  He 
does  not  yet  charge  them  with  seeking 
to  murder  the  Christ.  But  notice  the 
gradation  of  the  charge:  1.  You  are 
seeking  to  kill  me,  a  man;  2.  A  man 
that  has  spoken  to  you  the  truth;  3. 
The  truth  which  I  heard  from  God. 
This  did  not  Abraham.  Abraham 
neither  cherished  a  murderous  purpose 
against  any  one,  nor  rejected  a  truth 
which  God  revealed  to  him.  On  the 
contrary,  he  was  distinguished  for  his 
love  to  both  God  and  men.  He  nobly 
liberated  captives  (Gen.  14  :  14-16)  and 
welcomed  and  generously  entertained 
strangers,  Gen.  18  :  1-8.  He  also  re- 
ceived without  faltering  the  revelations 
of  God  to  him,  however  mysterious  they 
were  or  however  trying  the  duties  they 
imposed,  Gen.  12  :  1-4  ;  15  :  4-6  ;  22  : 
1-]JP.  On  these  accounts  we  find  him 
highly  commended  in  the  New  Testa- 
ment, Rom.  4:9,  13 ;  9:9;  Heb.  11  : 
8,  17  ;  13  :  2. 

41.  Ye  do  the  deeds  of  your 
father,  the  you  being  emphatic.  What- 
ever others  may  do,  your  course  is  de- 
cisive; 2/OM  exhibit  the  spirit  and  per- 
form acts  like  those  of  your  father. 
See  on  ver.  38.  These  Jews  now  see  to 
what  conclusion  Jesus  is  leading  them, 
and  resolutely  maintain  that  they  are 
genuine  children  of  Abraham  and  of 
Abraham's  God.  Then  said  they  to 
him,  We  be  not  born  of  fornica- 
tion ;  that  is.  We  are  not  bastards  or  of 
a  spurious  stock,  but  are  genuine  de- 
scendants of  Abraham.  Bastards  were 
excluded  from  the  Jewish  congregation, 
Deut.  23  :  2,  We  have  one  Father, 
Qne  above  all  others,  one  and  the  same 


that  Abraham  had,  even   God.     The 

terms  adultery  and  fornication  are  often 
used  in  the  Bible  to  signify  apostasy 
from  God  and  the  adoption  of  idolatry, 
Isa.  1:21;  57  :  3-5  ;  Hos.  1:2;  2:4. 
Tliese  Jews  therefore  now  go  at  one 
bound  from  the  literal  to  the  spiritual, 
and  maintain  that  they  have  not  apos- 
tatized from  God,  and  are  neither  idol- 
aters nor  descendants  from  idolaters, 
but,  like  Abraham,  they  are  genuine 
worshippers  and  children  of  God. 

42,  The  Jews  having  Claimed 
God  as  their  Father,  Jesus  shows 
thh:m  who  is  their  father,  vers. 
42-45.  If  God  were  your  Father. 
Facts  exhibited  in  their  disposition  and 
conduct  proved  that  they  were  not  the 
spiritual  children  of  God.  Their  treat- 
ment of  Christ,  though  he  came  from  God 
and  by  his  authority,  and  faithfully  de- 
livered his  message  and  performed  his 
work,  showed  conclusively  that  their 
spirit,  choice,  and  bent  of  mind  were 
wholly  at  variance  with  God.  There- 
fore Jesus  said  to  them^  If  God  were 
your  Father,  ye  would  love  me. 
They  would  love  him  because  he  was 
the  brightness  of  the  Father's  glory  and 
the  express  image  of  his  person  (Heb. 
1  :  3),  "and  every  one  that  loveth  him 
that  begat,  loveth  him  also  that  is  be- 
gotten of  him"  (1  John  5:1)  and 
bears  his  image.  For  I  proceeded 
forth  and  came  from  God.  Of 
course,  came  hither,  thus  marking  the 
source  and  the  termination  of  his  act 
of  coming.  Neither  came  I  of  my- 
self, self-prompted,  self-authorized,  and 
self-sent.  But  he  sent  me,  he  called 
me,  gave  me  my  commission,  and  sent 
me  forth  on  his  embassy  to  perform  the 
work  he  assigned  me.     See  on  ver.  14. 

43.  Why  do  ye  not  understand 
my  speech?  or  this  speech  of  mi  net 
as  to  its  form,  tone,  and  manner  of  de- 
livery, so  as  to  recognize  the  loving 
voice  of  the  Good  Shepherd.  See  ch 
10  :  3,  4.    Even  because  ye,  or,  sim 


A.  D.  29. 


JOHN   VIII. 


159 


44  "  ve  cannot  hear  my  word.     ^  Ye  are  of  your  father  the   '  ^h.  6.  60;  Jer.  6. 


devil,  and  the  lusts  of  your  father  ye  will  do.  ®  He 
was  a  murderer  from  the  beginning,  and  ^ abode  not  in 
the  truth,  because  there  is  no  truth  in  him.  ^  When 
he  speaketh  a  lie,  he  speaketh  of  his  own ;  ^  for  he  is 

12 ;  1  Pet  5.  8  ;  Rev.  12.  9.  '  2  Pet.  2.  4 ;  Jude  6.  s  2  Chron.  18 


10 ;  Rom.  8.  7,  8. 
d  vers.38,41;Matt. 

13.  38;  Acts  13. 

10;     1    John    3. 

8-10. 
•Gen,  3. 3-6;  Rom. 


20-22;  Job  1.  11 ;  2  Thess.  2.  9-11 ;  Rev.  13.  14. 


fc  Acts  5.  3. 


ply,   because  you,   cannot   hear   my 

word,  as  to  its  matter  or  substance. 
This  feature  of  the  word  they  did  not 
approve  and  love,  because  it  was  op- 
posed to  their  pride,  vanity,  prejudices, 
and  preconceived  opinions,  and  tliere- 
fore  they  gave  little  attention  to  the 
word  itself,  did  not  wish  to  understand 
it,  and  could  not  bear  to  hear  it. 

44.  Having  gradually  prepared  the 
way,  Jesus  now  comes  out  plainly, 
and  calls  by  name  him  whom  he  has 
previously  hinted  at  as  their  father. 
Ye  are  of  your  father  the  devil ; 
more  exactly.  You  are  of  the  father  the 
devil.  The  i/ou,  being  emphatic,  im- 
plies, Whatever  others  may  be,  your 
character  is  decisive;  your  whole  spirit 
and  conduct,  especially  toward  me  as 
God's  ambassador,  proves  you  to  be  from 
the  fatherhood  of  the  devil.  Compare 
Acts  13  :  10;  1  John  3  :  8-10.  And 
the  lusts,  or  longings,  of  your  fa- 
ther ye  will  do,  you  choose  and 
wish  to  do,  and  take  delight  in  doing. 
Jesus  proceeds  to  mention  two  traits  of 
the  devil  in  which  these  Jews  resemble 
him  and  prove  themselves  his  children 
rather  than  children  of  God.  These 
are,  the  spirit  of  murder  and  a  dislike 
of  the  truth.  Their  desire  to  put  Jesus 
to  death  and  their  dislike  of  his  truth- 
ful teaching  proclaim  unmistakably 
their  moral  resemblance  to  Satan.  His 
(emphatic)  Avas  a  inurdere*-,  or  man- 
killer,  from  the  beginning,  from  the 
beginning  of  the  history  of  our  race. 
He  tempted  our  first  mother,  Eve,  and 
thus  caused  death  to  come  on  Adam 
and  Eve  and  all  their  descendants. 
Gen.  2  :  17;  3:4-6;  Kom.  5  :  12.  He 
instigated  Cain  to  kill  his  brother  Abel, 
and  has  instigated  others  to  murder  in 
every  age  since;  "Cain,  who  was  of 
U^V  wicked  one,  and  slew  his  broth- 
er \  John  3  :  12.  And  abode  not, 
rather,  he  stands  not,  in  the  truth, 
because  there  is  no  truth  in  him, 
or,  simply,  because  truth  is  not  in  him. 
If  he  speaks  the  truth  in  part,  it  is  with 
the  purpose  of  deceiving  by  the  admix- 


ture of  error,  and  thus  seeking  to  gain 
his  point.  He  does  not  stand  in  the  truth 
as  in  a  position  from  which  he  is  not  to 
be  moved,  or  in  a  congenial  element  ont 
of  which  he  cannot  be  drawn.  He  is 
false  and  deceitful,  because  it  is  his 
habit  and  his  delight  to  be  so,  and  be- 
cause truth  is  not  in  him  as  a.  regulating 
and  controlling  power,  to  guide  his  judg- 
ment and  his  will.  When  he  speak- 
eth a  lie,  or  the  lie,  which  he  purposes 
to  uttei  in  his  persuasive  way,  he 
speaketh  of  his  own,  out  of  his 
oivn  feelings,  from  the  promptings  of 
his  own  deceitful  heart.  For  he  is  a 
liar,  in  his  feelings,  habits,  and  choice, 
and  the  father  of  it;  some  interpret, 
he  is  the  father  of  lying,  so  far  as  our 
race  is  concerned,  for  \\q.  first  introduced 
it  among  mankind ;  by  speaking  base 
insinuations  and  falsehoods  he  deceived 
Eve  and  drew  her  away  from  the  truth, 
and  is  ever  instigating  falsehood  to  her 
descendants  to  lead  them  also  astray. 
Some  eminent  scholars,  however,  hold 
it  more  consistent  with  the  original  to 
interpret,  father  of  the  liar,  the  liar 
being  used  in  an  indefinite  sense,  im- 
plying that  every  liar  is  the  devil's 
son. 

In  this  verse  the  existeiice  of  the  devil 
as  a  real,  living  being  vvho  deceives  and 
ruins  our  race  is  distinctly  and  positive- 
ly taught.  Because — 1.  So  to  understand 
the  verse  is  to  take  it  in  its  natural  and 
obvious  sense,  and  make  it  easy  of  com- 
prehension and  practical  application ; 
whereas  to  understand  it  otherwise  is 
to  deprive  it  of  intelligible  meaning 
and  turn  it  into  nonsense.  2.  The 
devil  is  here  called  a  father,  and  these 
Jews  are  called  his  children.  But  they 
were  living  beings;  consequently,  he 
must  be  a  living  being,  or  the  com- 
parison is  inajjpropriate.  3.  Personal 
acts  and  attributes  are  ascribed  to  him. 
He  is  represented  as  having  lusts  or 
longings;  as  being  a  murderer;  as 
wandering  from  the  truth ;  as  speaking 
falsehood;  as  being  a  liar,  and  the 
father  of  lying  or  liars.    4.  The  power 


160 


JOHN  VIII. 


A.  D.  29. 


45  a  liar,  and  the  father  of  it.     And  '  because  I  tell  you 

46  the  truth,  ye  believe  me  not.  ^  Which  of  you  con- 
vinceth  me  of  sin?     And  if  I  say  the  truth,  why  do 

47  ye  not  believe  me  ?  '  He  that  is  of  God  heareth  God's 
words ;  ye  therefore  hear  them  not,  because  ™ye  are  not 
of  God. 

48  Then  answered  the  Jews,  and  said  unto  him,  Say 
we  not  well  "that  thou  art  a  Samaritan,  and  ""hast  a 
devil  ? 


'ch.   3.    19;    7.   7 

Gal.  4.  16. 
k  ver.  7 ;  Isa.  53.  9. 
ich.  1.   12,   13;  6. 

45;  10.  26,  27;  1 

John  4.  6, 
°>  1  John  3.  10. 


•  ch.  4.  9. 

•  ver.  52;  ch. 

10.  20. 


7.20; 


of  free  choice  is  ascribed  to  him.  He 
is  a  murderer,  and  wanders  from  the 
truth  and  speaks  falsehood  because  he 
chooses  to  do  these  things.  But  the 
power  and  act  of  choice  implies  an  in- 
telligent chooser,  capable  of  understand- 
ing and  of  accepting  or  refusing.  5. 
Design  is  ascribed  to  him.  He  is  a 
murderer,  because  he  designs  and  plans 
to  be  so ;  and  he  wanders  from  the 
truth  and  speaks  falsehood,  because  he 
designs  to  do  this  and  accomplish  his 
object  thereby.  But  design  always  im- 
plies a  personal,  intelligent  designer, 
who  lays  his  plans  to  bring  about  the 
object  he  has  in  view.  And  this  can 
never  be  affirmed  of  dead  matter  or  of 
a  mere  attribute. 

45.  And  because  I,  in  contrast 
with  your  desire  to  perform  the  long- 
ing of  your  father  and  to  act  out 
miirder  and  falsehood  like  him,  tell 
you  the  truth,  especially  in  regard 
to  my  own  origin,  character,  and  mis- 
sion, ye  believe  me  not,  implying, 
should  I  utter  false  religious  teach- 
ings, and  profess  to  be  the  Messiah 
in  accordance  with  your  mistaken  no- 
tions of  his  character  and  work,  you 
would  believe  me.     Compare  ch.  5  :  43. 

46.  The  unbelief  of  the  Jews  a  proof 
that  God  is  not  their  Father,  vers.  46, 
47.  Which  of  you  convinceth, 
rather,  convicts,  me.  To  convince  is  to 
satisfy  a  man's  orvn  mind  of  some  par- 
ticular truth  ;  to  convict  a  man  is  to 
prove  him  guilty  of  unfaithfulness,  de- 
ception, or  some  other  crime  against 
men  or  against  God.  Convicts  me  of 
sin  ?  of  error,  deception,  imposture, 
of  any  departure  from  what  is  true  and 
right  and  in  accordance  with  the  word 

f  God  ?  And  the  sinlessness  of  his  life 
was  a  pledge  of  the  truthfuhiess  of  his 
teaching.  And  if  1  say  the  truth, 
truth  free  from  error  and  imposture, 
truth  in  harmony  witli  God's  word, 
why  do  yc  not  believe  me?    He 


here  implies  :  If  you  cannot  convict  me 
of  imposture  and  deception,  nor  prove 
me  guilty  of  teaching  error  and  de- 
parture from  the  Scriptures,  then  you 
are  morally  bound  to  receive  me  as 
God's  ambassador  and  to  accept  my 
words. 

47.  He  that  is  of  God — that  is,  a 
child  of  God  by  the  new  birth  and 
moral  resemblance  to  God — heareth 
God's  words,  the  words  delivered  by 
the  authority  and  with  the  approbation 
of  God  ;  hears  them  with  the  reverence 
and  aifection  of  a  child,  with  a  sincere 
desire  to  understand  what  they  teach 
and  to  practise  what  they  enjoin.  These 
Jews  did  not  exhibit  a  childlike,  teach- 
able, affectionate,  obedient  spirit  toward 
God  and  toward  his  beloved  Son,  whom 
the  Father  had  sent  forth  to  instruct 
and  save  them.  With  good  reason,  then, 
did  Jesus  add,  Ye  therefore  hear 
them  not,  because  ye  are  not  of 
God. 

48.  The  Jews  further  revile  Jesus. 
Then  answered  the  Jews.  The 
most  approved  text  omits  Then,  and 
reads,  The  Jeivs  answered,  making  the 
narrative  concise  and  forcible.  Say 
we  not  well  that  thou  art  a  Sa- 
maritan, an  expression  of  reproach 
and  contempt.  In  Jewish  estimation 
it  had  the  force  of  charging  Jesus  with 
being  a  heretic  or  schismatic,  because, 
they  so  regarded  the  Samaritans,  and 
of  affiliating  with  a  spurious  race  that 
descended  from  a  mongrel  people  made 
up  of  idolaters  and  Jews.  See  ch.  4  : 
9,  20,  40  ;  2  Kings  17  :  24,  41.  And 
hast  a  devil?  or,  a  demon  f  See  on 
ch.  7  :  20.  As  Jesus  had  shown  that 
they  were  not  genuine  children  of 
Abraham  in  a  moral  and  spiritual  sense 
which  they  did  not  comprehend,  per- 
haps they  intended  to  retort  by  calling 
him  a.  Samaritan.  And  as  he  had  proved 
that  in  spirit  and  works  they  were  not 
the    children  of   God,   but   were  chil' 


A.  D.  29. 


JOHN  viir. 


16] 


40      Jesus  answered,  p  I  have  not  a  devil ;  but  I  honor 

50  my  Father,  and  ye  do  dishonor  me.     And  •>  I  seek  not 
mine  own  glory ;  ■"  there  is  one  that  seeketh  and  judg- 

51  eth.     Verily,  verily,  I  say  unto  you,  ^  If  a  man  keep 
my  saying,  he  shall  never  see  death. 


P  1  Pet.  2.  23. 
1  ch.  5.  41 ;  7.  18. 
»  ch.  5.  20-23. 
•  ch.  3.   15,  16 ;  5 
24;  11.26. 


dren  of  the  devil,  they  may  have  sought 
to  match  this  by  suggesting  that  he  was 
possessed  by  a  demon.  Their  language 
on  both  points  was  bitter  and  insulting, 
and  was  used  by  them  in  a  self-justify- 
ing as  well  as  a  revengeful  spirit :  Do 
we  not  well  say  thou  art  a  Samaritan, 
and  hast  a  demon  ? 

49.  In  this  and  the  two  verges  that 
follow,  Jesus  reasserts  his  intimate  re- 
lation to  the  Father,  and  the  life-giving 
power  of  his  doctrine.  With  what 
meekness  and  magnanimity  Jesus  re- 
sponds! As  to  the  first  part  of  the 
charge,  that  he  was  a  Samaritan,  he 
makes  no  reply,  except  incidentally. 
To  the  second  part  he  does  reply  by 
the  direct  denial,  I  have  not  a  devil, 
or,  a  demon.  He  adds,  but  I  honor 
my  Father,  thereby  showing  infer- 
entially  that  he  neither  was  a  Samari- 
tan, in  their  sense  cf  the  term  or  in  any 
sense,  nor  had  a  demon.  He  did  honor 
his  Father  by  teaching  the  doctrines  of 
the  Holy  Scrii)tures  (2  Tim.  3  :  15), 
which  tend  to  exalt  God ;  by  teaching 
explicitly  that  God  is  holy,  just,  and 
true,  yet  compassionate  and  gracious ; 
by  himself  doing  the  Father's  will ;  and 
by  seeking  to  bring  men  to  love  and 
obey  God.  An  evil  spirit  or  demon, 
from  its  very  nature,  neither  would  nor 
could  do  this,  so  that  here  was  con- 
clusive proof  that  Jesus  was  controlled 
by  no  such  spirit.  And  ye  do  dis- 
honor me.  In  their  whole  course, 
from  verse  33  onward,  they  had  spoken 
and  acted  toward  him  in  a  disrespectful 
and  insulting  manner,  as  if  he  were  an 
impostor  or  a  man  beside  himself;  and 
this,  with  the  blindness  of  their  corrupt 
hearts,  kept  them  from  discovering  his 
real  character  and  merits. 

50.  And,  or  yet,  I  seek  not,  the 
yet  expressing  the  contrast  of  his  aim 
to  that  of  ambitious  men,  mine  own 
glory,  as  if  Jesus  would  say :  I  am  not 
st.eking  my  glory  apart  from  that  of 
the  Father ;  nor  d )  I  seek  to  exalt  or 
to  vindicate  myself.  I  am  willing  to 
be  reproached  and  despised,  and  I  leave 
to  another  the  vindication  of  my  honor. 


There  is  one  that  seeketh  and 
judgeth — One  who  seeks  my  honor 
and  welfare,  and  who  will  vindicate  my 
character;  One  who  always  judges  on 
principles  of  justice  and  truth,  so  that 
while  he  acquits  and  justifies  the  right- 
eous, he  condemns  and  overwhelms  the 
wicked,  Rom.  2  :  6-9.  To  him  I  com- 
mit my  cause,  and  patiently  await  his 
time.  See  1  Pet.  2  :  21-23  ;  Ps.  37  :  5,  6. 
51.  Verily,  verily,  indicating  the 
certainty  and  importance  of  what  fol- 
lows. See  on  ver.  34.  If  a  man  keep 
my  saying,  or,  my  word,  as  in  vers. 
31,  37,  43,  he  shall  never  see  death, 
more  accurately,  shall  by  no  means, 
there  being  two  negatives  in  the  Greek, 
which  emphasize  or  give  increased  force 
to  the  assertion,  as  in  ver.  12,  see  death 
for  ever,  or,  in  the  order  of  the  Greek, 
Death  he  shall  by  no  means  see  for  ever. 
Since,  in  judging  (ver.  50)  the  wicked 
and  impenitent,  God  assigns  them  to 
death,  according  to  the  nature  and  de- 
sert of  their  sins  (Rom.  6  :  21,  23 ;  Ezek. 
IS  :  4,  31,  32),  Jesus  here  points  out  how 
men  may  with  certainty  avoid  that 
fearful  result  in  its  final  issue,  specific- 
ally called  in  Rev.  2:11;  20  :  6,  14,  the 
second  death.  The  penalty  attached  to 
the  original  law  was  :  "  In  the  day  that 
thou  eatest  thereoi",  thou  shalt  surely 
die,'^  Gen.  2  :  17.  In  the  very  day 
when  Adam  and  Eve  disobeyed  God 
and  partook  of  the  forbidden  fruit  they 
became  mortal — they  were  under  sen- 
tence of  death,  were  tending  toward 
death,  and  were  liable  to  be  cut  oflF  at 
any  hour.  They  were  also  forthwith 
spiritually  dead — dead  in  sin  (Eph.  2  : 
1,  5),  deprived  of  the  image  and  life  of 
God  in  the  soul;  and  having  themselves 
become  morally  corrupt  and  under  sen- 
tence of  death,  they  could  beget  no 
other  than  a  corrupt  and  mortal  pos- 
terity. "  Adam  lived  a  hundred  and 
thirty  years,  and  begat  a  son  in  his  own 
likeness,  after  his  image,  and  called  his 
name  Seth,"  Gen.  5:3.  "  By  one  man 
sin  entered  into  the  world,  and  death 
by  sin  ;  and  so  death  passed  upon  all 
men,  for  that  all  have  sinned,"  or  on 


162 


JOHN   VIII. 


A.  D.  29. 


«  Zech.  1. 
11.  13. 


5;  Heb 


52  Then  said  the  Jews  unto  him,  Now  we  know 
that  thou  hast  a  devil.  *  Abraham  is  dead,  and  the 
prophets ;  and  thou  sayest,  If  a  man  keep  my  saying, 

53  he  shall  never  taste  of  death.  Art  thou  greater  than 
our  father  Abraham,  which  is  dead  ?  and  the  prophets 
are  dead;  whom  makest  thou  thyself? 

54  Jesus  answered,  "  If  I  honor  myself,  my  honor  is 


n  ver.  50;  ch.  5.  31; 
7.  18, 


the  ground  that  all  sinned,  Rom.  5  : 
12.  But  the  soul  that  lays  hold  of 
and  keeps  Christ's  word  of  salvation 
will  safely  pass  throunjh  both  stages  of 
God's  judgment,  iu  the  death  of  the 
body  and  in  the  full  and  final  execu- 
tion of  sentence  at  the  judgment-day  : 
he  shall  by  no  means  see  death  for  ever. 
52.  In  this  and  the  next  verse  the 
Jews  still  further  revile  .Tesus  and 
his  teaching.  We  have  here  '*  the 
answer  of  blind  enmity  to  his  entic- 
ing call  of  mercy."— Lange.  Then 
said  the  Jews,  .  .  •  Now  we 
know  that  thou  hast  a  devil,  or 
a  demon,  and  our  former  suggestion 
(ver.  48)  is  proved  true,  because  thou 
affirmest  what  is  contrary  to  all  hu- 
man experience,  and  is  in  the  nature 
of  things  impossible ;  and  surely  no 
sane  man  would  venture  such  an  as- 
sertion. Abraham  is  dead,  rather, 
Abraham  died,  the  historic  past,  simply 
stating  the  matter  of  fact  which  their 
argument  also  requires.  Jesus  has  un- 
qualifiedly declared  how  any  man  can 
be  preserved  from  death.  Understand- 
ing death  in  the  physical  sense,  these 
Jews  join  issue  with  him,  and  attempt 
to  rebut  his  assertion  by  presenting 
what  they  suppose  an  unanswerable 
argument,  founded  on  universally  con- 
ceded facts  in  the  history  of  their  na- 
tion. Now  we  know  that  thou  hast  a 
demon,  because  Abraham,  the  father 
and  founder  of  our  nation,  died,  good 
and  obedient  to  God  as  he  was,  and 
the  prophets,  faithful  as  they  were 
in  proclaiming  his  word  and  conform- 
ing to  his  will.  And  thou  sayest, 
or,  yet  thou  sayest,  notwithstanding 
these  acknowledged  and  indisputable 
facts.  If  a  man  keep  my  saying, 
or  word,  be  shall  never  taste  of 
death.  See  on  ver.  51.  Notice  that 
they  change  tlie  expression  see  death 
into  taste  of  death.  Among  the  Jew- 
ish rabbins,  according  to  Schoettgen 
and  Wetstein,  to  taste  of  death  is  the 
figure  of   drinking  the  cup  of   death. 


To  see  death  and  to  taste  of  death  are 
therefore  in  one  respect  equivalent  ex- 
pressions, both  of  them  signifying  to 
die.  These  Jews  seem  to  have  rnGii- 
tally  reasoned :  lie  who  promises  bod- 
ily immortality  to  others  ought  him- 
self to  .possess  it  in  a  still  higher  de- 
gree. But  since  even  Abraham  and 
the  prophets  died,  it  is  senseless  and 
demon-like  for  you  to  claim  exemption 
from  death,  either  for  yourself  or  your 
followers.  They  thus,  in  their  blind- 
ness and  hatred,  entirely  overlook  the 
real  meaning  and  the  preciousness  of 
Jesus'  declaration,  and  deprive  them- 
selves of  its  practical  benefits. 

53.  Art  thou  greater,  art  thou 
more  exalted  in  thy  nature,  or  pos- 
sessed of  a  higher  and  self-sustaining 
power,  than  our  father  Abraham, 
which  is  dead?  one  who  died,  the  his- 
toric past,  as  in  ver,  52.  The  pronoun 
in  this  passage  is  not  the  simple  rela- 
tive which,  or  who,  but  a  compound 
relative,  meaning  whoever,  some  ane 
who,  one  who  (see  Liddell,  and  Ro- 
binson's Lex.);  thus  taking  one  per- 
son as  a  specimen  in  general  to  repre- 
sent the  whole  class  to  which  he  be- 
longs. They  add,  and  the  prophets 
are  dead,  or  died,  as  above,  stating  a 
literal  fact  of  history;  whom  makest 
thou  thyself?  whom  dost  thou  pretend 
to  be  ?  Although  so  great  and  good  a 
man  as  Abraham  died,  and  the  faithful 
and  devoted  prophets  could  not  escape 
death,  yet  thou,  a  despised  Nazarene, 
a  Samaritan,  a  demoniac,  pretendest 
that  thou  canst  keep  thy  followers 
from  dying!  Forsooth,  whom  makest 
thou  thyself?  What  contempt  and 
scorn  are  expressed  in  this  question 
as  they  put  it!  And  what  a  grandeur 
of  patience  Jesus  exhibits  in  bearing 
with  them  as  he  does  under  their  re- 
peated provocations  and  insults ! 

54-56.  Jesus  asserts  that  his 
Father  Honors  Him,  and  Dk- 
CLARES     Abraham's     KNOwLEDoa 

AND     Joy     CONCERNING      HiM.        5\. 


A.  D.  29. 


JOHN   VIII. 


163 


nothing;  *It  is  my  Father  that  honoreth   me;   of 

55  whom  y  ye  say,  that  he  is  your  God :  yet  ^  ye  have 
not  known  him,  '  but  I  know  him ;  and  if  I  should 
say,  I  know  him  not, ''  I  shall  be  a  liar  like  unto  you ; 

56  but  I  know  him,  "  and  keep  his  saying.  Your  father 
Abraham  *  rejoiced  to  see  my  day;  ^and  he  saw  if, 
and  was  glad. 

»>  1  John  2.  4,  22 ;  5.  10.       «  ch.  15.  10 ;  Heb.  5.  8,  9.        «  Luke  10.  24. 
14,  18;  Rom.  4.  18-22 ;  Gal.  3.  7-9,  14-18 ;  Heb.  11.  13. 


«ch.  5.  22-29,  41; 

16. 14  ;  17.  1 ;  Pa. 

2.  6-12;  110.  1-4; 

Acts  3.  13. 
y  ver.  41. 
»  ver.  19;  ch.  7.  28, 

29;    .Jer.   4.   22; 

9.  ?. 
»  ch.  1.  18  ;  6.  46  ; 

Matt.  11.  27. 

•  Gen.  22.  13, 


These  Jews  have  just  reproached  him 
as  claiming  unreasonable  glory  for  him- 
self in  pretending  to  be  greater  than 
even  Abraham  and  the  prophets.  He 
tacitly  assents  to  the  implied  claim  of 
being  greater  than  those  ancient  wor- 
thies, but  so  speaks  as  to  let  them  know 
he  is  not  anxious  to  vindicate  himself 
from  their  reproaches.  If  I  honor 
myself,  shall  proceed  to  praise  and 
exalt  myself,  impelled  by  a  spirit  of 
self-glorying,  my  honor,  ^or  glory,  is 
nothing,  is  of  no  value.  It  is  my 
Father  that  honoreth  me.  The 
glory  which  I  have  and  the  vindication 
I  seek  come  from  him.  See  on  ver.  50. 
Of  whom  ye  say,  that  he  is  your 
God.  Wlien  they  said,  "  We  be  Abra- 
ham's seed,"  ''Abraham  is  our  father" 
(vers.  33,  39),  they  virtually  claimed 
also  Abraham's  God,  as  they  did  in  a  di- 
rect manner  when  they  affirmed,  "  We 
have  one  Father,  even  God,"  ver.  41. 
They  therefore  not  only  said  once,  but 
persisted  in  saying  or  claiming,  lie  is 
our  God. 

55.  Yet  ye  have  not  known  him, 
you  have  not  been  even  acquainted  with 
him  as  a  person  may  be  with  his  neigh- 
bor or  townsman,  but  I  know  him,  I 
have  seen  him,  been  intimate  with  him, 
and  have  a  direct  and  thorough  know- 
ledge of  him.  And  if  I  should  say, 
rather,  if  I  say,  to  harmonize  with  its 
corresponding  verb  shall  be  that  follows 
in  the  sentence,  I  know  him  not,  I 
shall  be  a  liar  like  unto  you. 
Such  was  his  intimate  knowledge  of  the 
Father,  and  his  consciousness  of  the 
Father's  presence  with  him  (Matt.  11  : 
27),  that  to  deny  it  would  be  to  utter  a 
falsehood  and  make  himself  a  liar  like 
them,  who  pretended  to  know  God  and 
be  his  children,  yet  at  the  same  time 
desired  and  eagerly  practised  the  works 
of  the  devil  (ver.  44),  and  hence  were 
hypocrites  and  liars.  But  I  know  him, 


and  keep  his  saying,  by  laying  up 
his  word  in  my  heart  (Ps.  119  :  11)  and 
constantly  practising  it  in  my  life. 
How  striking  is  the  contrast  between 
their  ignorance  of  God  and  Christ's 
knowledge  of  the  Father ! 

.56.  Your  father  Abraham,  thus 
conceding  their  claim  in  its  literal 
sense,  rejoiced,  rather,  exulted,  as  one 
does  who  leaps  on  account  of  the  ex- 
uberance of  his  joy,  to  see  my  day, 
that  he  was  allowed  the  privilege  of 
seeing,  by  faith,  this  day  of  mine,  this 
time  of  peculiar  favor — the  day  of 
the  Messiah.  This  day  of  Jesus  as  the 
Christ,  however,  is  not  to  be  limited  to 
the  time  of  his  life  on  earth  from  his 
birth  to  his  crucifixion,  but  is  to  be 
extended  to  his  whole  Messianic  reign, 
in  the  present  world  and  the  world  to 
come.  Such  a  view,  though  dim  and 
imperfect,  might  well  cause  Abraham 
to  exult.  And  he  saw  it,  in  anticipa- 
tion, by  faith  in  the  promises  which  he 
received,  Gen.  15  :  4-6  ;  22  :  1-18.  Or, 
as  some  think,  he  saw  it  as  those  re- 
deemed ones  who  have  passed  away  see 
what  is  transpiring  in  this  world  which 
they  have  left.  And  was  glad,  or  re- 
joiced, as  the  word  is  translated  in  John 
3  :  29 ;  4  :  36 ;  14  :  28,  and  many  other 
passages.  As  seeing  is  twi^e  mentioned 
in  this  brief  allusion  to  Abraham,  so  ia 
also  his  accompanying  joy.  He  exulted 
to  see,  he  saw  and  rejoiced.  The  im- 
plied testimony  of  Abraham  is  here 
brought  forward  by  Jesus,  because  the 
Jews  considered  it  a  great  honor  to  be 
his  descendants,  ver.  39.  And  as  they 
regarded  the  words  and  deeds  of  Abra- 
ham as  peculiarly  illustrious  and  wor- 
thy of  their  imitation,  consistency  would 
require  that  they  cheerfullv  and  pa- 
tiently listen  to  what  he,  by  his  inward 
faith  and  outward  acts,  had  expressed 
concerning  the  Messiah.  Compare  Gal. 
3:  16. 


164 


JOHN  VIII. 


A.  D.  29. 


57 


58 


59 


Then  said  the  Jews  unto  him,  Thou  art  not  yet  fifty 
years  old,  and  hast  thou  seen  Abraham  ? 

Jesus  said  unto  them,  Verily,  verily,  I  say  unto  you, 
'  Before  Abraham  was,  « I  am. 

Then  ''took  they  up  stones  to  cast  at  him;  but 
Jesus  hid  himself,  and  went  out  of  the  temple,  'going 
through  the  midst  of  them,  and  so  passed  by. 


'ch.  1.  1,2;  17.  5, 

24  ;  Mic.  5.  2. 
fEx.3.  14;Isa.  4a 

13  ;  Col.  1.  17. 
fccli.  10.  30-33;  IL 

8 ;  Lev.  24.  16. 
«  ver.20;ch.l0.  39, 

40  ;  Luke  4.  30, 


57.  The  Insulting  Eetort  of  the 
Jews.  Then  said  the  Jews  unto 
him,  in  consequence  of  his  remark 
about  Abraham,  Thou  art  not  yet 
filty  years  old.  Why  should  they 
say  f.fty  years,  when  Jesus  is  supposed 
to  have  been  only  thirty-three  years 
old  ?  They  may  have  said  not  yet  fifty, 
to  prevent  the  possibility  of  a  denial 
on  that  point.  Had  they  said  forty 
years,  they  might  have  apprehended 
such  a  denial,  and  the  consequent  de- 
priving their  argument  of  its  intended 
force.  Hence  they  would  be  sure  to 
have  the  number  sufficiently  large.  Or, 
as  "  the  fiftieth  year  was  the  full  age  of 
a  man,  Num.4  : 3  "  (Tholuck),  possibly 
they  mentioned  this  age  "  as  though 
they  magnanimously  granted  more 
than  could  be  demanded,  in  order  to 
give  an  appearance  of  absurdity  to  his 
language."  —  Braune.  And  hast 
thou  seen  Abraham?  They  here 
pervert  the  language  of  Jesus,  and 
raise  a  false  issue.  He  did  not  say 
he  had  seen  Abraham,  but  Abraham 
saw  his  day,  and  rejoiced.  By  this 
seeing  and  rejoicing,  Abraham,  great 
as  he  was,  acknowledged  his  own  in- 
feriority to  the  Messiah.  This  point 
they  either  failed  to  perceive  or  Avil- 
fully  overlooked,  and  thus  cut  them- 
selves off  from  the  benefit  they  might 
otherwise  have  received. 

58.  This  leads  Jesus  to  assert  his  pre- 
existence.  Verily,  Verily,  a  strong 
affirmation,  denoting  the  truth  and  im- 
portance of  what  is  about  to  be  said. 
See  on  ver.  34.  Before  Abraham 
was,  more  accurately,  was  born,  as 
also  in  Rom.  1:3;  Gal.  4  :  4,  twice. 
This  is  a  different  verb  from  that  at  the 
end  of  the  sentence:  this  refers  to  the 
origin  of  a  creature  or  created  being — 
his  coming  into  existence;  that  denotes 
simply  existence  or  being,  without  refer- 
ence to  origin,  and  is  used  to  express 
the  perpetual  existence  or  being  of  the 
ever-living  God.  I  am — both  words 
emphatic — as    applied    here  to  Christ 


in  his  divine  nature,  implies  his  past 
and  his  future  eternal  existence.  Com- 
pare Ex.  3  :  14 :  "  /  am  that  /  am,"  or 
"  He  who  I  am ;"  the  Greek  version  of 
the  Old  Testament,  called  the  Septua- 
gint,  has  it,  "  I  am  he  who  is."  Also, 
"  J  a7n  hath  sent  me  to  you  ; "  the  Sep- 
tuagint  and  the  Latin  Vulgate  render, 
"  He  who  is  hath  sent  me."  It  is  mani- 
fest that  by  "  I  am"  in  these  passages 
is  indicated  the  eternity  of  God,  or  his 
perpetual  existence  independent  of  all 
time.  This  idea  is  beautifully  expressed 
in  Ps.  90  :  2 :  "  From  everlasting  to  ev- 
erlasting thou  art  God."  Jesus,  there- 
fore, in  these  words  to  the  Jews,  claims 
this  attribute  of  the  Godhead,  and  they 
so  understand  him.  See  ver.  59.  So 
that  while  they,  in  ver.  57,  disregard 
the  instruction  and  pervert  the  mean- 
ing of  his  words  just  uttered,  he,  in 
the  verse  before  us,  follows  up  their 
words,  and  claims  for  himself  a  still 
more  exalted  character  than  he  then 
claimed.  Then  he  intimated  that  as 
the  Messiah  he  was  more  exalted  than 
Abraham ;  here  he  claims  to  be  divine. 
59.  In  rage  the  Jews  attempt  to  stone 
Jesus,  but  he  escapes.  Then  took 
they  up  stones,  in  consequence  of 
what  Jesus  had  just  said,  and  because 
they  regarded  it  as  blasphemy  (see 
ch.  10  :  33),  to  cast  at  him,  as  a 
blasphemer.  Because  the  law  re- 
quired that  the  blasphemer  of  the 
name  of  Jehovah  should  be  stoned  to 
death  (Lev.  24  :  16),  through  the  im- 
])ulse  of  religious  frenzy  and  personal 
hatred  these  Jews  were  about  to  exe- 
cute the  penalty  on  Jesus  at  once,  with- 
out waiting  to  go  through  any  forms  oi 
law  to  prove  wbether  he  was  guilty  of 
the  blasphemy  which  the  law  condemn- 
ed. Cora])are  John  10  :  3H.  The  lead- 
ers in  this  movement  probably  belonged 
to  the  class  called  Zealots,  who  consid- 
ered themselves  authorized  to  proceed 
in  this  summary  manner.  See  ch.  10  : 
31-33.  Small  stones  or  fragments  of 
stoue  might  easily  be  lying  about  the 


A.  D.  29. 


JOHN  VIII. 


165 


courts  of  the  temple,  which  they  could 
readily  obtain  and  use  for  the  purpose. 
"  The  stones  were  probably  the  build- 
ing-stones in  the  vestibule  (see  Light- 
foot,  p.  1048)."  —  Meyeb,  in  Lange. 
But  Jesus  hid  himself,  most  likely 
by  mingling  with  the  multitude,  and 
thus  concealing  himself  from  his  op- 
posers  (comp.  Luke  4  :  30),  and  went 
out,  more  exactly,  weyit  forth  out  of 
the  temple.  In  this  we  see  a  special 
providence,  rather  than  a  miracle.  Of 
the  latter  there  is  no  intimation  here. 
The  words,  going  through  the 
midst  of  them,  and  so  passed 
by,  are  omitted  by  the  best  critical 
authorities. 


Practical  Remarks. 

1.  "It  is  prudent  to  go  out  of  the 
way  of  danger  whenever  we  can  with- 
out going  out  of  the  way  of  duty  "  (M. 
Henry),  ver.  1 ;  Matt.  10  :  23 ;  Acts 
8:  1. 

2.  "He  went  early  io  his  work;  the 
people  came  early  to  hear  him.  Early 
let  our  souls  be  given  to  him,  for  he 
comes  early  into  his  temple,  the  heart" 
(GOSSNER),  ver.  2 ;  Ps.  5  :  3 ;  Prov.  8  : 
17. 

3.  "Though  no  magistracy  can  be 
without  sin,  it  should  nevertheless  not 
be  chargeable  with  the  sins  which  it 
must  visit  with  bodily  punishments  upon 
others"  (Hedinger),  ver.  3;  2  Sam. 
23  :  3,  4  ;  Job  29  :  11-17. 

4.  "  Men  may  be  zealous  for  the  di- 
vine law  with  evil  hearts  "  (Heubner), 
Matt.  26  :  Qd ;  John  19  :  7. 

5.  "  It  is  common  for  those  that  are 
indulgent  to  their  own  sin  to  be  very 
severe  against  the  sins  of  others." — ■ 
Henry.  "  Thou  hypocrite  !  look  into 
thine  own  bosom"  (Hedinger),  ver. 
4 ;  2  Sam.  12  :  5;  Matt.  7:3-5;  Rom. 
2  :  1. 

6.  "  Those  that  promise  themselves 
secrecy  in  sin,  deceive  themselves." 
"  Better  our  sin  should  shame  than 
damn  us,  and  be  set  in  order  for  our 
conviction,  than  for  our  condemna- 
tion "  (Henry),  Gen.  4  :  10 ;  Num. 
32  :  23;  Josh.  7  :  18-21 ;  2  Sam.  12  :  12, 
13. 

7.  "  The  heartless  cruelty  of  modern 
society  turns  the  seduced  adulteress 
over  to  perpetual  infamy,  while  it 
winks    at  the    greater    crime    of    the 


seducing  adulterer"  (P.  Schaff),  ver. 
5 ;  Lev.  20  :  1 0 ;  Deut.  22  :  18-24. 

8.  "Worldlings  and  hypocrites  have 
a  passion  for  bringing  good  people  into 
perplexity  with  entangling  questions  " 
(Heubner),  Luke  10  :  25;  11  :  53,  54; 
20  :  22,  23. 

9.  "  The  pulpit  should  not  meddle  in 
secular  affairs,  and  much  less  should  the 
secular  order  meddle  with  spiritual  mat- 
ters" (Hedinger),  ver.  6;  Luke  12  :  13, 
14;  Acts  4  :  19;  5  :  29. 

10.  "  The  heart  of  the  righteous  studi- 
eth  to  ansivei'."  See  Prov.  15  :  28.  "  It 
is  safe,  in  many  cases,  to  be  deaf  to  that 
which  it  is  not  safe  to  answer,  Ps.  38  : 
13"  (Henry),  Prov.  18  :  7. 

11.  "  When  we  cannot  make  our  point 
by  steering  a  direct  course,  it  is  good  to 
fetch  a  compass"  (Henry),  ver.  7;  2 
Sam.  12  :  1-7. 

12.  "  The  answer  of  Jesus  puts  their 
cunning  to  shame,  without  infringing 
the  law,  justice,  or  love"  (Gerlach), 
Isa.  11  :  2-5. 

13.  "  Prudence  and  love  require  that 
we  should  give  persons  an  opportunity 
to  withdraw,  without  ado  and  disgrace, 
from  a  bad  cause  into  which  their  pas- 
sion has  seduced  them"  (Quesnel),  ver. 
8;  Gen.  12  :  18-20;  1  Sam.  24  :  10,  18, 
19. 

14.  "  Happy  they  who  have  no  reason 
to  be  afraid  of  Christ's  writing"  (Hen- 
ry), Jer.  17  :  13;  Dan.  5  :  24-30;  Rev. 
20  :  12. 

15.  '^In  the  net  which  they  hid  is  their 
own  foot  taken.  See  Ps.  9  :  15.  They  came 
with  a  design  to  accuse  him,  but  were 
forced  to  accuse  themselves." — Henry. 
"  They  themselves  must  come  to  shame 
who  seek  to  put  others,  especially  faith- 
ful teachers,  to  shame ;  treachery  comes 
home  to  him  that  forges  it"  (Zeisius), 
ver.  9;  Esth.  7  :  10 ;  Dan.  6  :  24. 

16.  "  Wonderful  is  the  power  of  con- 
science, even  in  hypocrites." — HEUB- 
NER. "  To  drive  these  hypociJtes  away 
needs  only  a  word  of  the  Lord,  which 
strikes  the  heart  like  a  hammer  that 
grinds  the  rock  "  (Gerlach),  Matt.  27  ! 
3-5. 

17.  "  Our  care  should  be  more  to  save 
our  souls  than  to  save  our  credit.  .  .  . 
Those  that  are  convicted  by  their  con- 
sciences will  be  condemned  by  their 
Judge,  if  they  are  not  justified  by 
their  Redeemer"  (Henry),  Matt.  16: 
24-26. 


166 


JOHN  VIII. 


A.  D.  29 


18.  "  Preachers  must  be,  no  doubt, 
earnest  ami  zealous  with  great  sinners, 
but  not  with  gross  harshness,  for  this 
does  not  improve  and  edify"  (Zeisius), 
ver.  10;  2  Tim.  2  :  24-26. 

19.  ^'' No  man,  Lord :  it  sounds  like  a 
sigh  of  anguish,  shame,  and  faith." — 
Heubner.  "True  penitents  find  it 
enough  to  give  account  of  themselves 
to  God,  and  will  not  undertake  to  give 
account  of  other  people "  (Henky), 
ver.  11  ;  Luke  18  :  13,  14. 

20.  "  Those  whose  cause  is  brought 
before  our  Lord  Jesus  will  never  have 
occasion  to  remove  it  into  any  other 
court,  for  he  is  the  refuge  of  penitents. 
.  .  .  Let  his  gospel  rule  us,  and  it  will 
infalliblv  save  us"  (HENRY),  Acts  4: 
12;  13  :'38,  39. 

21.  "  Christ's  favor  in  the  remission 
of  the  sins  that  are  past  should  prevail 
with  us  to  go  and  sin  no  more,  Rom.  6  : 
1,  2."— Henry. 

22.  "Despair  not  of  improving  those 
who  have  fallen  very  low." — Heubner. 
"  Those  who  help  to  save  the  life  of  a 
criminal  should,  as  Christ  here,  help  to 
Bave  the  soul"  (Henky),  Luke  7  :  44- 
48;  8:2,  35,  39. 

23.  Christ  "  reverses  the  judgment  of 
the  world,  which  casts  the  stone  of  in- 
famy at  the  ruined,  and  leaves  the 
author  of  the  ruin  unharmed"  (MUHL- 
ENBERG, in  Schaff),  Col.  3  :  25. 

24.  "  One  sun  enlightens  the  whole 
world ;  so  does  one  Christ." — HENRY. 
Therefore  no  other  can  give  us  the 
light  we  need,  ver.  12;  Mai.  4:2; 
Luke  2  :  32;  Acts  4  :  12. 

25.  "  It  is  not  enough  to  look  at  and 
gaze  upon  this  light;  we  must  follow 
it,  believe  in  it,  and  walk  in  it;  for  it 
is  a  liijht  to  our  feet,  not  to  our  eyes 
only"^(HENRY),  Ps.  119:105;  John 
12  :  35,  36. 

26.  "  He  who  follows  Christ  never 
misses  the  right  way,  Isa.  11  :  3,  4." — 
Hedinger.  "  The  following  of  Jesus 
casts  out  all  uncertain,  restless  grop- 
ing" (Heubner),  vers.  12,  31,  32. 

27.  Christ  "  is  the  Light  of  the  world, 
and  it  is  the  property  of  light  to  be 
Belf -evidencing." — Henry.  "  Does  not 
the  sun  bear  witness  even  to  its  own 
existence?  Set  it  aside,  if  you  can" 
(Braune),  ver.  13;  Eph.  5  :  13. 

28.  "  The  believer  always  knows  the 
•ource  and  the  goal  of  his  life"  (HEUB- 
NER), ver.  14;  John  1:4;  17  :  3. 


29.  "  The  first  coming  of  Christ  was 
for  the  purpose  of  administering,  not 
justice,  but  medicine"  (Henky),  ver. 
15 ;  John  3:17;  12  :  47 ;  1  Tim.  1  :  15. 

30.  "  If  Christ  had  a  commission  from 
the  Father,  and  the  Father's  presence 
with  him  in  all  his  administrations,  no 
doubt  his  judgment  was  true  and  valid  ; 
no  exception  lay  agaiiist  it,  no  appeal 
lay/rowi  it"  (Henry),  ver.  16;  Isa.  11  . 
2-5. 

31.  "If  the  Father  and  the  Son  testify 
the  very  same  thing,  how  strong,  how 
invincible  is  the  testimony"  (Hedin- 
ger) !  ver.  18 ;  Matt.  17  :  5,  John  5  : 
37. 

32.  "  These  witnesses  to  the  world 
now,  will  be  witnesses  against  those 
that  perish  in  unbelief;  and  their  word 
will  judge  men"  (Henry),  John  3: 
32-34 ;  12  :  48,  49 ;  Rom.  2  :  8,  9. 

33.  "  None  are  so  incurably  bli^id  as 
those  that  will  not  see." — Henry.  "  Stifl"- 
necked  enemies  of  the  truth  deride  what 
they  do  not  and  will  not  understand ;  and 
when  they  can  go  no  further  they  start 
something  ridiculous"  (HEDINGER), 
ver.  19  ;  John  9  :  32-34. 

34.  "  The  knowing  of  the  Father  and 
the  knowing  of  the  Son  are  inseparable." 
— Heubner.  "  The  reason  why  men  are 
ignorant  of  God  is,  they  are  unacquaint- 
ed with  Christ"  (Henry),  John  17  :  3. 

35.  "  Those  become  vain  in  their  im- 
aginations concerning  God  that  will  not 
learn  of  Christ"  (Henry),  John  3  :  19, 
20;  5  :  40;  Rom.  1:  21-25. 

36.  What  a  contradiction  !  "  The 
treasury  of  God  surrounded  by  a  God- 
forsaken  people,  whoi^e  offerings  were 
as  heartless  as  the  coin  clinking  in  the 
chest"  (Besser)  !  ver.  20;  Luke  21: 
1-4. 

37.  "  God  wonderfully  protects  faith- 
ful teachers  and  confessors  of  his  word." 
— Hedinger.  He  makes  them  impreg- 
nable till  their  work  is  done,  Acts  4:21; 
5  :  40;  12  :  11 ;  23  :  15,  30. 

38.  "  Those  are  for  ever  undone  who 
die  in  unbelief."— Henry.  "  Heaven 
is  inaccessible  to  the  assaults  of  the 
wicked"  (Heubner),  v.  21;  John  3; 
36;  Rev.  21  :  27;  22  :  14,  15. 

39.  "  Christ,  and  Christians  with  him, 
go  above  to  heaven,  because  they  are 
from  above;  but  the  servants  of  sin 
and  the  devil  go  down,  because  they 
are  from  beneath"  (Besser),  ver.  23; 
Matt.  6  :  20,  21,  24 ;  Col.  3  :  1-6. 


A.  D.  29. 


JOHN  VIII. 


167 


40.  "  Unbelief  is  the  damning  sin  ;  it 
is  a  sin  against  the  remedy"  (Henry), 
ver.  24 ;  John  3  :  18,  19 ;  5  :  40. 

41.  "  Christ  is  one  with  himself ;  what 
ha  has  said  from  the  beginning  he 
says  still.  He  is  an  eveHasting  gos- 
pel" (Henry),  ver.  25;  John  18: 
19-21;   Rev.  14  :  6,  7. 

42.  "  Whatever  discoveries  of  sin  are 
made  to  us,  he  that  searches  the  heart 
has  still  more  to  judge  of  us,  1  John 
3  :  20"  (Henry),  ver.' 26. 

43.  "Jesus  says  nothing  but  what  the 
Father  bids  him  say  ;  therefore  should 
his  ministers  also  preach  nothing  but 
what  they  have  learned  of  him,  Rom. 
15  :  18"  (QUESNEL),  Acts  20  :  24. 

44.  "  The  plainest  things  are  riddles 
to  those  who  are  resolved  to  hold  fast 
their  prejudices;  day  and  night  are 
alike  to  the  blind"  (HENRY),  ver.  27; 
Ezek.  20  :  49. 

45.  "  The  cross  is  the  knot  in  which 
humiliation  and  exaltation  are  en- 
twined. In  the  cross  the  deepest  hu- 
miliation ended;  in  the  cross  exalta- 
tion began"  (Braune),  ver.  28;  Phil. 
2  :  8-11. 

46.  "  Who,  except  Jesus,  ever  did  or 
could  truly  say, '  I  always  do  the  things 
that  please  him  '  ?  "— T.  ScOTT.  Every 
day  we  need  our  atoning  Saviour,  ver. 
29 ;  1  John  1:8;  Gal.  2  :  20. 

47.  "  I  wish  that  when  I  speak  many 
may  believe,  not  on  me,  but  with  me  on 
him"  (Austin,  in  Henry),  ver.  30;  1 
Cor.  9  :  19-22. 

48.  "  At  their  entrance  into  his  school 
he  lays  down  this  rule,  that  he  will  own 
none  for  his  disciples  but  those  that 
continue  in  his  toord"  (Henry),  ver. 
31 ;  John  15  :  7-10 ;  Col.  1  :  23. 

49  "  Did  we  not  need  to  be  taught, 
we  should  not  need  to  be  disciples." 
"  Christ's  scholars  are  sure  to  be  well 
taught"  (Henry),  John  14  :  26  ;  16  : 
12-14. 

50.  "  It  is  a  very  great  privilege  to 
know  the  truth ;  ...  to  know  what  is 
truth,  and  what  proves  it  to  be  so" 
(Henry),  ver.  32  ;  John  16  :  13,  14. 

51.  "  Gospel  truth  makes  us  free  from 
our  spiritual  enemies,  free  in  the  service 
of  God,  free  to  the  privileges  of  sons, 
and  the  free  of  the  Jerusalem  above  " 
(Henry),  Gal.  4  :  2-7,  26  ;  5:1. 

52.  "  Of  what  avail  is  it  to  have  pious 
parents  and  ancestors,  and  not  to  be 
pious  ourselves?  to  be  of  noble  blood, 


but  ignoble  in  soul "  (Zeisius)  ?  ver. 
33  ;  Rom.  4  :  12. 

53.  "  A  state  of  sin  is  a  state  of  bond- 
age."— Henry.  Yet  hardened  sinnera 
prate  of  freedom  while  glorying  in 
their  self-chosen  tasks  and  their  will- 
ing bonds !  vers.  33,  34  ;  Prov.  14  :  9. 

54.  "  Jesus  Christ  in  the  gospel  offers 
us  our  freedom ;  he  has  authority  and 
power  to  make  free"  (Henry),  ver.  36 ; 
Matt.  11  :  28 ;  Rom.  8  :  2. 

55.  "As  it  is  common  for  families 
that  are  sinking  to  boast  of  their  pedi- 
gree, so  churches  that  are  corrupt  and 
depraved  value  themselves  upon  their 
antiquity  and  the  eminence  of  their 
first  planters  "  (Henry),  ver.  39 ;  Luke 
3  :  8. 

56.  All  who  have  God  for  their  Father 
have  a  true  and  abiding  love  to  Christ. 
"  He  who  loves  not  Jesus  is  not  born  of 
God,  but  of  the  devil"  (inLANGE),  vers. 
41,  42;  1  John  3  :  8-10;  5  :  1. 

57.  Ve  cannot  hear:  "  A  wicked,  un- 
ruly tvill  lay  at  the  bottom  of  this." 
"As  long  as  a  man  cannot  endure 
truth  he  is  incapable  of  faith" 
(Lange),  ver.  43;  Isa.  6  :  9,  10;  John 
12  :  37-40. 

58.  Abode  not,  or  staiids  not.  "  Hence 
the  earliest  Fathers  of  the  church  called 
the  devil  an  apostate  {apostates).  Apos- 
tasy from  truth  leads  to  the  entire  loss 
of  truth  "  (HEUBNER),ver.  44;  2Thess. 
2  :  3,  4,  8-10. 

59.  "  It  is  the  old  way  of  the  world 
to  love  and  hearken  to  the  devil's  lies, 
hypocrisv,  and  flattery  rather  than 
truth"  ('Zeisius),  ver.  45;  Matt.  24: 
4,  5,  11;  John  5  :  43. 

60.  "  A  Christian  is  bound  to  appeal 
to  his  good  conscience  when  his  enemiea 
revile  and  slander  him  without  cause  " 
(Lange),  ver.  46  ;  Acts  23  :  1 ;  24  :  16. 

61.  "  When  wicked  men  are  con- 
vinced of  their  wickedness  and  have 
nothing  to  answer,  they  resort  to  abuse, 
invective,  and  calumny.  Acts  6  :  10,  11 " 
(Lange),  ver.  48. 

62.  "  Jesus  is  the  sublimest  pattern 
of  meekness."— Rambach.  Though 
Moses'  example.  Num.  12  :  3-13,  was 
excellent,  that  of  Christ  surpasses  his, 
ver.  49 ;  Heb.  3  :  5,  6 ;  7  :  26. 

63.  "Those  who  can  truly  say  they 
make  it  their  constant  care  to  honor 
God  are  sufficiently  armed  against  tha 
censures  and  reproaches  of  men  "  (Hen 
RY),  I  Sam.  2  :  30 ;  Ps.  91  :  14. 


168 


JOHN  IX. 


A.  D.  29 


Jesus  on  the  sabbath  heals  a  blind  man;  questions  by  the 
rulers  res])ecting  the  miracle  and  its  Author ;  he  is  excom- 
municated for  his  bold  confession. 

IX.    AND  as  Jesus  passed  by,  he  saw  a  man  which  was 
2  blind  from  his  birth.     And  his  disciples  asked  him, 


64.  "  Perverse  world  !  It  honors  what 
is  despicable,  and  despises  what  is  hon- 
orable "  (Lange),  Mai.  3:15;  Luke 
16  :  15. 

65.  "The  wicked  trample  the  most 
precious  promises  under  foot,  and  draw 
only  poison  from  the  fairest  flowers  of 
the  divine  word"  (Lange),  ver.  52; 
Prov.  9:7,  8;  23  :  9;  Matt.  7  :  6. 

66.  "  Self-honor  is  no  honor,  and  the 
affectation  of  glory  is  the  forfeiture  of 
it"  (Henry),  ver.  54;  Prov.  25:27; 
27  :  2;  John  5  :  30,  31,  41. 

67.  "  Many  claim  kindred  to  God  who 
yet  have  no  acquaintance  with  him." 
"  The  best  proof  of  our  acquaintance 
with  God  is  our  obedience  to  him" 
( Henry  ),  ver.  55  ;  1  John  2  :  3,  4. 

68.  "  The  longings  of  gracious  souls 
after  Jesus  Christ  will  be  fully  satisfied 
when  they  come  to  heaven  "  (Henry), 
ver.  bQ\  Ps.  17  :  15;  Matt.  13  :  17 ; 
Phil.  3  :  20,  21. 

69.  "  God  never  forsakes  any  till  they 
have  first  provoked  hira  to  withdraw 
and  will  have  none  of  him"  (Henry), 
ver.  59  ;  Prov.  1  :  23-31 ;  Isa.  65  :  11, 
12  ;  Matt.  21  :  41,  43. 

CHAPTER  IX. 

Whether  the  miracle  recorded  in  this 
chapter  was  wrought  on  the  same  Sab- 
bath on  which  Jesus  esca])ed  from  the 
angry  Jews,  as  related  in  the  preceding 
chapter,  or  took  place  on  a  subsequent 
Sabbath,  is  a  debated  question.  The 
opening  words,  "  And  as  Jesus  passed 
by,"  seem  to  connect  closely  with  the 
close  of  the  preceding  verse,  "going 
through  the  midst  of  them,  and  so  pass- 
ed by  ;"  but  the  genuineness  of  these 
last-quoted  words  is  seriously  questioned. 
The  calm  demeanor  of  the  disciples,  and 
their  interest  in  the  problem  concern- 
ing the  connection  between  sin  and  suf- 
fering when  they  observe  that  Jesus  is 
looking  at  the  blind  man,  do  not  ac- 
cord with  the  excitement  into  which  they 
must  have  been  thrown  by  the  violence 
with  which  their  Master  had  been 
threatened.      Nor   would    the   enraged 


mob,  whose  persecuting  fury  had  just 
driven  him  into  concealment,  have  suf- 
fered him  quietly  and  openly  to  perform 
this  act  of  healing  in  the  vicinity  of  the 
temple.  It  seems  more  probable  that 
this  miracle  was  wrought  on  a  Sabbath 
near  the  time  of  the  feast  of  dedication, 
about  two  months  later  than  the  feast 
of  tabernacles,  at  which  the  Jews  at- 
tempted to  stone  Jesus.  Compare 
Author's  Harmony,  §  111.  The  place 
where  the  miracle  was  wrought  was 
near  Jerusalem.  The  incidents  of  this 
chapter  are  related  only  by  John. 

1.  And  as  Jesus  passed  by.  The 
language  does  not  necessarily  connect 
with  what  precedes.  It  may  mean.  On 
a  certain  occasion,  as  he  was  passing 
along,  etc.  A  man  which  was  blind 
from  his  birth.  Blindness  was  then, 
and  is  still,  a  malady  of  common  occur- 
rence in  the  East.  But  this  was  a  pecu- 
liar case,  for  the  man  was  "  blind  from 
birth  ;"  hence  his  case  was  beyond  the 
power  of  medical  skill.  Perhaps  he  was 
accustomed  to  proclaim  this  fact  to  ex- 
cite more  sympathy  and  charity  from 
the  passers-by.  When  the  disciples 
noticed  that  Jesus  was  regarding  him 
with  attention,  they  thought  it  a  favor- 
able opportunity  to  ask  a  question. 

2-5.  Conversation  between  Je- 
sus AND  HIS  Disciples  concerning 
THIS  Blind  Man.  The  disciples  take 
occasion  to  ask  the  opinion  of  their 
Master  upon  the  perplexing  and  oft- 
discussed  question  concerning  the  con- 
nection between  sin  and  suflTering. 
Christ  first  corrects  their  mistaken  as- 
sumption that  all  suffering  is  a  pun- 
ishment for  some  particular  sin,  and 
then  teaches  them  what  his  mission  re- 
quires him  to  do  when  such  cases  are 
presented  to  him. 

2.  Master,  who  did  sin?  This 
question  assumes  tkat  special  sin  is  the 
cause  of  special  suffering.  Just  as  the 
three  friends  of  Job  insisted  that  his 
sore  afflictions  were  a  sure  proof  that  he 
had  been  a  great  sinner,  so  the  disciples 
take  for  granted  tiiat  this  case  of  blind- 
ness is  the  penalty  for  some  particulai 


X 


A.  D.  2b. 


JOHN  IX. 


169 


k  ver.  34;  Lukeia. 

1-4. 
1  ch.  11.  4. 


saying,  Master,  ^  who  did  sin,  this  man,  or  his  parents, 

that  lie  was  born  blind?     Jesus  answered,  Neither 

hath  this  man  sinned,  nor  his  parents;  ^but  that  the   in^c'h.^4. '34 ;  5.  19, 

works  of  God  should  be  made  manifest  in  him.     ™I      36;  11.9,10;  12. 

must  work  the  works  of  him  that  sent  me,  while  it  is 


35 ;  17.  4  ;  Eccles, 
9.  10  ;  Eph.  5.  16, 


transgression.  Had  blindness  come  upon 
him  after  he  reached  youth  or  man- 
hood, there  would  have  been  no  prob- 
lem to  solve,  in  their  view.  But  he 
was  born  blind.  Firmly  believing 
that  this  blindness  was  the  punishment 
oi"  some  particular  sin,  they  were  in 
doubt  who  was  the  sinner.  They  could 
suggest  only  two  parties — the  man  him- 
self and  his  parents.  Evidently,  it  was 
not  satisfactory  to  ascribe  the  sin  to  the 
man  himself,  and  they  hesitated  to  as- 
cribe it  to  his  parents.  Having  dis- 
agreed among  themselves,  they  propose 
the  question  to  Christ.  This  view  of 
the  origin  of  this  question,  and  of  the 
reason  why  they  proposed  it  to  Christ 
in  this  form,  renders  it  unnecessary  to 
assume  that  the  disciples  were  inclined 
to  the  heathen  doctrine  of  the  trans- 
migration of  souls,  as  some  have  con- 
jectured, or  that  they  believed  in  ante- 
natal sin,  or  that  they  were  wavering 
between  the  doctrine  of  the  Greek  phi- 
losophers, who  taught  that  souls  may 
sin  in  a  pre-existent  state,  and  the 
teachings  of  the  Jewish  rabbis,  that  the 
child  may  bear  the  punishment  of  a 
parent's  sin.  These  disciples  can  hardly 
be  supposed  to  have  been  familiar  with 
these  speculations  of  the  schools.  Nor 
does  the  view  of  Tholuck  seem  probable, 
that  they  supposed  the  man  to  be  pun- 
ished by  anticipation  for  predestined 
sin.  Nothing  in  the  answer  of  Christ 
in  what  follows  seems  to  hint  at  any 
such  speculative  tendencies  on  the  part 
of  the  disciples. 

3.  Neither  hath  this  man  sinned, 
nor  his  parents.  We  must  supply 
the  words,  "  that  he  was  born  blind,"  to 
complete  the  thought.  Manifestly,  Jesus 
does  not  intend  to  deny  that  the  blind 
man  was  a  sinner,  nor  that  his  parents 
had  committed  sin ;  but  he  does  deny 
that  this  special  form  of  suflfering  was 
visited  upon  him  by  reason  of  any  spe- 
cial sin  on  his  part  or  on  the  part  of 
his  parents.  This  answer  of  Christ 
directly  contradicts  the  assumption  upon 
which  the  question  of  the  disciples  was 
based,  that  a  particular  sin  is  the  cause 

15 


of  a  particular  evil.  When  this  waa 
done,  the  perplexity  was  removed.  It 
was  unnecessary  to  pursue  the  search 
for  a  person  who  had  specially  sinned 
in  this  instance.  We  are  not,  however, 
to  make  our  ini^rence  from  these  words 
too  broad.  Children  mxy  suffer  in  conse- 
quence of  the  iniquities  of  their  parents, 
and  thus  the  iniquities  of  the  fathers 
may  be  visited  upon  the  children.  But 
this  is  quite  difierent  from  saying  that 
one  person  is  punished  for  the  sin  of 
another.  Compare  Jer.  32 :  18  and  Ezek 
18  :  20.  But  while  we  may  not  say  thp 
a  man  is  a  great  sinner  because  he  is  <i 
great  sufferer,  the  general  doctrine  is 
true  that  suffering  comes  in  consequence 
of  sin.  That  the  works  of  God 
should  be  made  manifest.  "  The 
works  of  God  here  meant  are  primarily 
his  saving,  redeeming  works." — Stier. 
Christ  turns  the  attention  of  his  dis- 
ciples to  a  new  aspect  of  the  case.  In 
stead  of  groping  back  into  the  hidden 
mysteries  of  the  divine  purposes,  and 
striving  to  trace  the  connection  between 
sin  and  suffering,  they  were  to  look  for- 
ward and  see  what  the  mercy  and  grace 
of  God  would  accomplish.  TMs  man's 
blindness  was  the  divinely -ordained 
means  of  bringing  him  in  contact  with 
Christ.  He  was  to  receive  eyesight,  and 
with  it  the  blessing  of  salvation.  His 
bodily  infirmity  was  one  of  the  pre- 
arranged conditions  of  obtaining  spirit- 
ual eyesight.  More  than  this — it  would 
furnish  an  opportunity  for  Chri'',  to 
give  a  new  proof  that  he  is  the  Light 
of  the  world. 

4.  I  must  Avork.  The  true  text 
reads.  We  must  work.  Thus  Christ  asso- 
ciates his  disciples  with  himself  in  the 
obligation  to  perform  duty  whenever 
opportunity  offered.  Since  the  enmity 
of  the  Jews  was  daily  becoming  more 
bitter,  the  healing  of  this  man  on  the 
Sabbath  would  furnish  fresh  occasion 
for  malignant  accusations,  and  so  the 
disciples  may  have  wished  that  Jesus 
should  hasten  from  the  scene  of  peril. 
He  tells  them  that  he  must  execute  his 
commission,  and  even  in  face  of  danger 


170 


JOHN  IX. 


A.  D.  29. 


5  day ;  the  night  cometh,  when  no  man  can  work.  As 
long  as  I  am  in  the  world,  °  I  am  the  light  of  the 
world. 

6  When  he  had  thus  spoken,  "  he  spat  on  the  ground, 
and  made  clay  of  the  spittle,  and  he  anointed  the 

7  eyes  of  the  blind  man  with  the  clay,  and  said  unto 
him,  Go,  wash  ^in  the  pool  of  ^oam  (which  is  by  p  Neh.  3.  i5,6\7o«A. 
interpretation,  Sent).  ''He  went  his  way  therefore,  ^  2  Kings  5. 10-14. 
and  washed,  and  came  seeing. 


»ch.  1.5,  9;  3.  19; 
8.  12;  12.  35,46 
Isa.  49.  6 ;  60.  1. 

•  Mark7  33;8.23; 
Rev.  3.  18. 


do  what  has  been  assigned  to  hira. 
While  it  is  day ;  the  night  com- 
eth. Day  is  the  period  of  work,  night 
the  time  for  cessation  from  labor.  Every 
man  has  his  day  of  opportunity,  but 
when  night  comes  these  opportunities 
cease.  Christ  was  under  the  same  law. 
He  had  an  allotted  time  for  his  per- 
«^»nal  ministry,  and  was  under  obli- 
gation to  work  while  it  continued. 
Already  night  was  drawing  near.  Some 
have  found  a  difficulty  in  the  applica- 
tion of  these  words  to  Christ,  because 
his  work  of  salvation  did  not  cease  with 
his  death.  They  attempt  to  give  this 
proverbial  expression  too  broad  an  ap- 
plication. It  simply  states  that  every 
man  has  a  day  for  labor.  If  he  neglects 
it,  he  cannot  accomplish  his  task  after 
his  night  comes.  Christ  himself  had 
his  work  as  a  man,  which  he  must  do 
before  he  laid  down  his  life.  For  this 
work  his  opportunity  would  cease  when 
death  came. 

5.  I  am  the  light  of  the  world. 
Truth  is  aptly  compared  to  light.  Be- 
nevolence and  mercy  with  equal  pro- 
priety may  be  called  light.  Christ, 
while  personally  among  men,  was  the 
great  source  of  this  heavenly  light,  and 
hence  himself  made  it  day  for  the  world. 
As  he  was  about  to  open  the  eyes  of  a  blind 
man,  it  was  fitting  that  he  should  make 
this  declaration.  Since  he  was  the  Sun, 
appointed  to  give  light  to  those  who  sit 
lin  darkness,  he  would  rescue  this  beg- 
Igar   from  the  gloom   of  the   night  in 

which  he  had  thus  far  lived.  It  was  a 
work  of  mercy,  and  it  forms  a  fitting 
illustration  of  giving  sight  to  those 
who  are  spiritually  blind.  Compare 
Isa.  35  :  5. 

6,  7.  Sight  given  to  the  Blind 
Man.  Having  spoken  these  words,  Je- 
sus now  performs  the  miracle.  The 
blind  man,  despised  on  account  of  his 
Infirmity,  called  a  sinner  by  the  Phari- 
sees, who  passed  by  him,  must  have  lis- 


tened with  eager  interest  to  the  words, 
"  Neither  hath  this  man  sinned,  nor  his 
parents."  They  had  doubtless  won  his 
heart  and  prepared  him  for  prompt 
obedience. 

6.  Spaton  the  ground,  and  made 
clay.  In  ancient  times  a  medicinal 
value  was  attributed  to  the  saliva. 
Christ  employed  it  in  other  instances, 
Mark  8  :  23  and  7  :  33.  But  we  are  not 
to  imagine  that  our  Lord  used  the  saliva 
or  the  clay  as  remedies.  There  was  no 
inherent  virtue  in  them  to  give  sight 
to  this  man.  The  man  had  been  at- 
tracted to  Jesus  by  his  kind  words,  and 
may  have  had  awakened  in  his  heart  a 
faint  hope  that  God's  purpose,  of  which 
Jesus  had  spoken,  was  now  to  be  ac- 
complished in  him.  But  he  must  in 
some  way  be  made  sensible  of  a  per- 
sonal contact  with  Jesus,  who  came  to 
work  the  works  of  God — who  is  the 
Light  of  the  world.  Jesus  chose  this 
method  to  bring  the  man  into  a  direct 
contact  with  his  power.  He  used  the 
anointing  with  clay  as  the  channel 
through  which  to  communicate  the 
blessing.  Thus  he  aided  and  strength- 
ened the  new-born  faith  and  hope  of  the 
man. 

7.  Go,  wash  in  the  pool  of  Si- 
loam.  This  pool  is  mentioned  under 
the  name  Siloah  in  Neh.  3  :  15  and 
Shiloah,  Isa.  S  :  6.  It  was  south-east 
of  Jerusalem,  and  its  site  is  undis- 
puted. Its  length  is  fifty-three  feet  and 
its  breadth  eighteen,  according  to  Rob- 
inson. Its  full  depth  was  nineteen  feet, 
but  it  usually  contained  only  three  or 
four  feet.  Compare  Dr.  Fish's  Bible 
Lands  Illustrated,  pp.  227-229.  To 
this  pool  the  blind  man  was  told  to  go 
and  wash  his  eyes,  not  because  there 
was  any  medicinal  virtue  in  the  waters, 
but  as  a  test  of  his  faith.  No  reason 
was  given;  he  was  to  do  it  simply  be- 
cause Jesus  commanded  it.  Yet  John 
seems  to  suggest  that  there  was  a  reason, 


A.  D.  29. 


JOHN  IX. 


171 


8  The  neighbors  therefore,   and  they  which  before 
had  seen  him  that  he  was  blind,  said.  Is  not  this  he 

9  that  sat  and  begged?     Some  said,  Tliis  is  he;  others 

10  said,  He  is  like  him ;  but  he  said,  I  am  he.    Therefore 
said  they  unto  him,  How  were  thine  eyes  opened? 

11  He  answered  and  said, "" A  man  that  is  called  Jesus   'vers. 6, 7. 


or  at  least  a  fitness  in  sending  the  man 
to  this  pool,  for  he  adds,  which  is  by 
interpretation,  Sent.  This  is  the 
meaning  of  the  name  Siloam.  Its  He- 
brew form,  which  appears  in  Isaiah 
Shiloah,  i?  derived  from  shalach,  "  to 
send."  VMiy  this  name  was  given  to  it 
we  need  not  inquire.  In  Isaiah  "  the 
waters  of  Shiloah  that  go  softly  "  are 
used  to  image  forth  the  divine  blessings 
that  came  upon  Israel  like  the  gentle 
flow  of  an  unfailing  stream.  It  was 
peculiarly  appropriate  that  the  waters 
thus  em]>loyed  in  the  prophet's  dis- 
course should  bear  the  name  Sent,  a 
designation  of  Christ — the  One  sent 
to  bless  and  save.  Compare  Heb.  3  :  1, 
where  the  word  apostle,  another  form 
of  tlie  word  here  translated  sent,  is  ap- 
plied to  Christ.  It  was  fitting  that  this 
man  should  receive  sight  by  washing  in 
those  waters  so  intimately  associated  in 
the  mind  of  the  devout  Jew  with  God's 
gracious  blessings.  "  The  healing  virtue 
imparted  to  the  water  is  to  be  denoted 
as  symbolical  of  him  who  was  sent,  and 
whose  mission  it  was  to  give  the  heal- 
ing water  of  life." — Alfoed.  The 
prompt  obedience  of  the  man,  as  well 
as  his  immediate  cure,  showed  his  faith. 
He  raised  no  objections  and  exhibited 
no  reluctance,  and  hence  the  happy  re- 
sult :  He  went  his  way  therefore, 
and  washed,  and  came  seeing. 

8-12.  Discussion  of  Neighbors 
with  each  other  and  with  the 
Man  HIMSELF.  The  account  of  the 
conversations  of  this  man's  neighbors 
and  acquaintances  concerning  this  event 
ia  so  true  to  life,  so  minute  and  distinct, 
tliatwe  feel  at  liberty  to  conjecture  that 
the  evangelist  must  have  heard  it  from 
the  man  who  was  healed  ;  his  testimony 
was  direct,  positive,  and  frank. 

8.  The  neighbors.  From  this 
verse  it  appears  that  the  man  did  not 
return  to  our  Lord,  but  went  from  the 
pool  to  his  own  home.  So  marvellous 
a  change  in  his  appearance  excited 
much  discussion  among  his  acquaint- 
ances.    Instead    of   reading    that    he 


was  blind,  the  best  critical  authoritiei 
read,  that  he  was  a  beggar.  He  no^ 
abandoned  that  occupation,  and  this 
circumstance  first  attracted  notice.  The 
reason  of  it  was  readily  learned  :  he 
had  received  sight.  Hence  their  firs: 
question.  Is  not  this  he  that  sat  and 
begged?  implying  what  he  was  accus- 
tomed to  do.  It  is  the  change  in  his 
conduct  that  is  first  observed.  And 
this  is  what  the  world  usually  notices 
first  in  those  to  whom  spiritual  eyesight 
is  given.  And  such  a  change  occasions 
debate,  as  in  this  case, 

9.  Some  said.  This  is  he ;  oth- 
ers said.  He  is  like  him  ;  opinions 
differed.  These  people  were  under  the 
influence  of  the  Pharisees,  and  had 
the  fear  of  censure  if  they  should  too 
enthusiastically  confess  that  Jesus  had 
wrought  a  miracle  on  the  Sabbath. 
The  more  frank  aad  candid  portion  of 
them  asserted  the  identity  of  this  man 
with  the  beggar  whom  they  had  known. 
The  more  timid  and  sceptical  admitted 
that  he  bore  a  strong  resemblance  to 
the  beggar,  but  doubted  his  identity. 
How  has  human  ingenuity  taxed  its 
powers  of  invention  to  discover  some 
plausible  explanation  of  what  Christ 
does,  without  admitting  his  divine 
power!  In  this  instance  the  man's 
own  explicit  statement,  I  am  he, 
ended  the  debate  among  the  common 
people. 

10,  11.  How  were  thine  eyes 
opened?  When  the  question  of 
identity  ,  is  settled,  they  begin  to 
inquire  how  the  cure  was  effected. 
He  replies  by  narrating  the  facts.  In 
the  clause,  he  answered  and  said, 
the  best  authorities  omit  and  said. 
A  man  that  is  called  Jesus.  He 
cautiously  refrains  from  expressing  any 
opinion  concerning  the  character  and 
mission  of  his  benefactor  at  this  time, 
and  contents  himself  with  a  simple  and 
artless  statement  of  the  facts.  Whethei 
this  caution  in  reference  to  the  Messiah- 
ship  of  Jesus  arose  from  a  prudent  de- 
sire  to  avoid    controversy,   or  from  a 


172 


lOHN   IX 


A.  D.  2a 


made  clay,  and  anointed  mine  eyes,  and  said  unto 
me,  Go  to  the  pool  of  Siloam,  and  wash ;  and  I  went 

12  and  washed,  and  I  received  sight.     Then  said  they 
unto  him,  Where  is  he?     He  said,  I  know  not. 

13  They  hrought  to  the  Pharisees  him  that  aforetime 

14  was  blind.     And  *  it  was  the  sabbath  day  when  Jesus   •  cb  5. 9. 


want  of  settled  conviction  in  his  own 
mind,  is  not  clearly  apparent.  We  are 
not  informed  what  his  previous  oppor- 
tunities for  a  knowledge  of  Christ  had 
been.  He  does  not  appear  desirous  to 
put  himself  forward.  He  was  an  intel- 
ligent, thoughtful  observer,  not  hasty 
in  forming  opinions,  but  positive  in 
his  convictions  when  once  formed.  We 
should  infer  that  he  had  not  yet  become 
fully  settled  in  the  belief  of  the  Mes- 
siahship  of  Jesus,  but  was  in  a  teach- 
able and  inquiring  frame  of  mind. 

12,  Where  is  he  ?  This  is  the  next 
question  on  the  part  of  the  people. 
They  do  not  seem  to  have  been  ill-dis- 
posed toward  the  man  or  toward  Jesus. 
They  do  not  suggest  any  cavils  concern- 
ing the  reality  of  the  miracle,  nor  does 
it  appear  that  they  had  any  hostile  pur- 
pose against  Jesus  in  making  this  in- 
quiry. But  they  were  under  the  influ- 
ence of  the  Pharisees ;  they  knew  that 
this  miracle  had  been  done  on  the  Sab- 
bath, and  that  the  Pharisees  regarded 
such  works  as  a  violation  of  the  Taw  of 
the  Sabbath.  Respect  for  their  relig- 
ious teachers,  combined  with  interested 
curiosity,  moved  them  to  refer  this  ex- 
amination to  the  Pharisees.  The  man's 
answer  to  the  inquiry  where  Jesus  is 
was,  I  know  not.  From  the  pool  of 
Siloam  he  had  gone  directly  to  his  home. 
At  the  time  when  Jesus  sent  him  to  this 
pool,  Jesus  himself  was  going  to  some 
place  with  his  disciples.  He  was  "  pass- 
^  ing  by,"  and  only  stopped  to  perform 
this  act  of  mercy.  Hence  the,  man  had 
no  means  of  knowing  where  Jesus  was 
at  this  time, 

13  17.  The  First  Examination 
before  the  jewish  authorities, 
We  are  not  to  assume  that  all  which  is 
related  in  this  chapter  occurred  in  a 
single  day.  This  examination  may  not 
have  taken  place  on  the  same  day  on 
which  the  man  received  sight.  It'had 
already  been  decided  that  any  one  who 
acknowledged  Christ  should  be  excom- 
municated (ver.  22).  This  fact  made 
the  people  timid   in   assuming  any  re- 


sponsibility. Hence  they  deemed  it 
prudent  to  bring  this  case  before  the 
rulers.  It  is  generally  supposed  that 
it  was  not  the  great  council,  composed 
of  seventy  members,  but  a  minor  coun- 
cil, said  to  have  twenty-three  members, 
before  whom  this  man  was  brought. 
This  lesser  Sanhedrim  is  mentioned  by 
the  Talmud,  but  not  by  Josephus,  and 
held  its  meetings  on  Mondays  and 
Thursdays.  Hostility  to  Christ  was  pre- 
dominant among  all  the  leading  men, 
though  there  were  a  few  individuals, 
like  Nicodemus  and  Joseph  of  Arima- 
thea,  who  in  heart  were  favorably  dis- 
posed toward  him.  An  unprejudiced 
investigation  was  not  to  be  expected' 
from  the  members  of  this  council. 

13.  Brought  to  the  Pharisees; 
literally.  They  bring,  etc.  The  word 
Pharisees  here  means  the  leading  men 
of  that  sect,  just  as  the  term  "  Jews"  in 
verse  IS  and  elsewhere  in  John  means 
the  chief  men  of  the  nation,  and  not  the 
whole  people.  The  Sanhedrim  was  not 
composed  entirely  of  Pharisees,  but  they 
were  the  most  numerous  and  influential 
party  in  this  body,  and  the  bitterest 
enemies  of  our  Lord,  Him  that  afore- 
time was  blind.  These  words  show 
that  the  people  were  convinced  of  the 
reality  of  the  miracle — that  the  question 
presented  to  the  rulers  was  not  concern- 
ing the  identity  of  this  man,  though 
something  like  that  question  was  sub- 
sequently raised  by  the  council,  but 
concerning  the  time  and  manner  of 
performing  the  cure, 

14.  It  was  the  sabbath  day  when 
Jesus  made  the  clay.  Because  this 
miracle  was  wrought  on  the  Sabbath,  it 
seemed  questionable  to  the  piiople.  They 
knew  of  the  complaints  of  the  Phari- 
sees on  former  occasions  because  Jesus 
had  performed  cures  on  the  Sabbath. 
Compare  ch.  5 :  16 ;  Mark  3:4;  Luke  13 : 
14,  In  this  instance  the  Saviour  made 
clay,  he  did  work,  on  the  Sabbath,  This 
certainly  was  a  small  criticism,  but  these 
Pharisees  were  noted  for  fine-spun  dis- 
tinctions and  pretentious  quibbles.    II 


A..  D.  29. 


JOHN  IX. 


173 


15  made  the  clay,  and  opened  his  eyes.  Then  again  the 
Pharisees  also  asked  him  how  he  had  received  his 
sight.     He  said  unto  them,  He  put  clay  upon  mine 

16  eyes,  and  I  washed,  and  do  see.  Therefore  said  some 
of  the  Pharisees,  *  This  man  is  not  of  God,  because  he 
keepeth  not  the  sabbath  day.  Others  said,  "  How  can 
a  man  that  is  a  sinner  do  such  miracles  ?     And  ^  there 

]  7  was  a  division  among  them.  They  say  unto  the  blind 
man  again,  What  sayest  thou  of  him,  that  he  hath 
opened  thine  eyes  ?    He  said,  ^  He  is  a  prophet. 


cK 


*  ver.  24. 

»  vers.  30-33 ; 

3   2 
«ch.7.'42,43;10. 19. 


y  ch.  4.  19  ;  6.  14. 


furnished  the  enemies  of  Christ  with  a 
pretext  for  their  accusation.  The  more 
unreasonable  it  was,  the  more  confi- 
dently they  asserted  their  charge. 

15.  Then  again.  The  question  that 
had  been  asked  by  his  neighbors  is  re- 
peated by  the  Pharisees.  Doubtless 
those  who  brought  the  man  hither  re- 
ported the  conversation  that  had  been 
neld  with  him.  But  the  rulers  chose  to 
hear  the  story  from  the  man's  own  lips, 
hoping  to  detect  something  that  would 
give  them  an  opportunity  to  accuse 
Christ.  In  asking  him  how  he  had 
received  his  sight,  they  by  implica- 
tion admit  the  miracle.  He  answers 
them  by  a  simple  statement  of  the  facts : 
He  put  clay  upon  mine  eyes,  etc. 
Meyer  calls  attention  to  the  fact  that  the 
man  omits  all  mention  of  the  saliva, 
and  testifies  only  to  what  he  felt.  At 
the  time  he  could  not  see  what  Jesus 
did.  He  is  careful  not  to  state  anything 
except  what  he  actually  knew. 

16.  The  answer  leads  to  a  discussion 
among  the  Pharisees  themselves.  The 
incontrovertible  fact  which  the  man 
stated,  I  .  .  .  do  see,  admitted  of  no 
dispute.  The  party,  bitterly  hostile  to 
Christ,  at  once  exclaim.  This  man  is 
not  of,  or  from,  God.  It  would  seem 
as  if  they  wei*e  replying  to  their  own 
inward  convictions,  for  no  one  had  then 
suggested  anything  concerning  the  di- 
vine mission  of  Jesus.  They  appear  to 
Intro  luce  the  name  of  God  with  rever- 
ence, but  speak  contemptuously  of  Je- 
sus as  this  man.  It  was  no  satisfaction 
to  them  that  a  sufierer  had  been  re- 
lieved, but  it  stirred  their  malignant 
bate  that  Jesus  had  given  another  illus- 
tration of  his  divine  authority.  On  the 
reason  which  they  give  see  note  on  verse 
14.  There  were  some  more  conscien- 
tious judges  present,  who  asked,  How 
can  a  man  that  is  a   sinner  do 


such  miracles?  These  men  were  in 
the  minority.  They  seem  to  speak  with 
timidity,  simply  suggesting  that  such 
miracles  as  this  show  at  least  that  the 
man  is  not  a  sinner.  If  there  were  any 
Sadducees  present,  they  may  have  sided 
with  the  more  candid  minority  for  the 
purpose  of  making  a  division  in  the 
ranks  of  their  theological  opponents, 
the  Pharisees.  Evidently,  the  debate 
waxed  somewhat  warm,  as  the  di- 
vision, or  schism,  among  them 
shows.  This  circumstance  certainly 
gave  the  man  who  had  been  healed 
more  courage  to  speak  his  honest  con- 
victions at  a  later  stage  of  the  investi- 
gation, for  he  saw  that  his  examiners 
were  not  of  one  mind.  Yet  so  small  a 
minority,  composed  of  timid  men,  would 
soon  be  silenced  by  the  arrogant  and 
determined  majority.  Logic,  however 
forcible,  never  convinces  prejudiced  and 
unscrupulous  adversaries.  Bitter  par- 
tisans never  weigh  evidence  or  argu- 
ment honestly  and  candidly. 

17.  They  say,  etc. ;  according  to  the 
oldest  manuscripts.  They  say,  therefore. 
The  discussion  of  conflicting  opinions 
by  members  of  the  council  was  unseem- 
ly and  embarrassing.  If  it  appeared 
that  Jesus  had  advocates  and  defenders 
in  that  body,  what  would  these  specta- 
tors think  who  had  brought  this  maa 
there  ?  Evidently,  they  had  been  in- 
timidated by  the  Pharisaic  teachers,  so 
that  they  feared  to  put  faith  in  .Jesus ; 
but  the  potent  spell  of  this  influence 
would  be  dissolved  if  the  Sanhedrim 
was  divided  in  opinion.  Therefore  they 
turn  to  the  blind  man  with  the  question. 
What  sayest  thou  of  him,  that  he 
hath  opened  thine  eyes?  Conant 
translates  the  last  clause,  seeing  that  he 
opened  thine  eyes  f  The  word  thou  is 
specially  emphatic  in  the  Greek.  It  ig 
not  two  questions,  but  a  single  one,  ad- 


174 


JOHN   IX. 


A   D.  29 


18  But  the  Jews  *  did  not  believe  concerning  him,  that  •  Isa.  26.  ii. 
he  had  been  blind,  and  received  his  sight,  until  they 

called  the  parents  of  him  that  had  received  his  sight. 

19  And  they  asked  them,  saying,  Is  this  your  son,  who 
ye  say  was  born  blind  ?     How  then  doth  he  now  see  ? 


dressed  to  the  man  as  if  they  thought 
his  opinion  of  importance.  It  was  de- 
signed to  throw  him  off  his  guard,  so 
that  he  w^ould  be  betrayed  into  some 
imprudent  or  rash  expressi:)n.  Thus 
they  would  check  the  debate  among 
themselves  by  provoking  a  controver- 
sy with  him.  lie  was  too  clear-headed 
and  self-possessed  to  be  caught  in  their 
artifice.  He  was  ready  with  an  answer : 
He  is  a  prophet,  one  who  is  endued 
with  power  and  sent  with  a  message 
from  God.  He  seems  not  yet  to  have 
reached  the  full  conviction  that  Jesus 
is  the  Son  of  God,  the  Messiah,  but 
he  is  persuaded  that  he  is  one  sent  by 
divine  authority.  He  boldly  and  man- 
fully stated  his  belief.  His  answer 
brought  upon  him  the  hostility  of  those 
who  had  just  asserted  "  This  man  is  not 
of  God  ;"  but  they  could  not  then  con- 
demn the  man  for  believing  Jesus  to  be 
a  prophet. 

18-23.  The  Examination  of  the 
Parents  of  the  Blind  Man.  Baf- 
fled in  their  efforts  to  weaken  the  evi- 
dence of  a  miracle  by  questioning  the 
subject  of  the  cure,  the  enemies  of 
Christ  now  turn  to  the  parents  of  the 
man,  hoping  to  prove  that  he  was  not 
really  borq  blind,  and  that  a  deception 
had  been  practised  upon  the  people. 
The  parents  are  too  honest  to  deny  that 
their  son  was  born  blind,  but  too  timid 
to  say  anything  in  fsivor  of  his  benefac- 
tor.    Thus  this  device  avails  nothing. 

18.  The  Jews,  rather.  The  Jews 
therefore.  See  note  on  verse  13.  The 
same  party  which  above  is  called  the 
Pharisees  is  here  designated  the  Jews. 
Perhaps  more  persons  were  at  this  time 
taken  into  the  consultation.  The  lead- 
ing men  of  the  nation  are  here  referred 
to,  but  by  the  term  "  Jews "  John 
seems  to  mean  also  that  they  were  op- 
posers  of  Christ.  Incidentally,  we  may 
notice  that  this  peculiar  use  of  the  word 
Jew  shows  that  this  Gospel  was  written 
when  the  word  had  come  to  mean  an 
enemy  of  Christ  as  well  as  a  descend- 
ant of  Jacob.  At  least  in  the  latter  part 
of  Ihe  apostolic  age  this  was   the  use 


[  of  the  term  among  Christians.  Did 
I  not  believe  concerning  him,  that 
he  had  been  blind.  The  attempt  to 
cast  odium  on  Jesus  by  the  accusation 
of  Sabbath-breaking  had  not  been  suc- 
cessful. His  enemies  now  endeavor  to 
discredit  the  miracle.  Had  they  pro- 
ceeded systematically,  this  would  nat- 
urally have  been  the  first  point  investi 
gated.  Evidently,  they  did  not  think  at 
first  of  questioning  the  reality  of  the 
miracle;  but  when  they  saw  that  if 
the  miracle  was  admitted  the  charge 
of  violating  the  Sabbath  could  not  be 
sustained,  they  must  either  show  that 
a  fraud  had  been  committed  or  give  up 
their  accusation.  Few  i:)ersons  could  be 
induced  to  believe  that  an  open  violator 
of  God's  law  would  be  empowered  to 
show  such  signs  of  divine  authority. 
Until  they  called  the  parents. 
The  inquiry  has  been  made  whether 
these  words  imply  that  the  Jews  were 
convinced  of  the  miracle  after  they  had 
taken  the  testimony  of  the  parents.  It 
is  sufiicient  to  reply  that  they  failed  to 
find  any  testimony  to  countenance  their 
theory  of  fraud.  As  a  matter  of  fact 
they  had  no  reason  to  suspect  any  de- 
ception, but  having  needlessly  invented 
such  a  theory,  they  signally  failed  to 
establish  it.  Unintentionally  they  have 
done  Christianity  a  service.  They  have 
shown  that  the  most  searching  scrutiny 
of  bitter  foes  was  unable  to  find  any 
flaw  in  the  evidence  which  attested  the 
reality  and  truthfulness  of  the  miracle. 
19,  Three  questions  are  really  ad- 
dressed to  the  parents,  though  no  op- 
portunity was  given  to  make  answer 
until  all  the  inquiries  had  been  pro- 
pounded. Putting  them  in  legal  form, 
the  questions  would  be :  1.  Is  this  your 
son?  2.  Was  he  born  blind?  3.  How 
did  he  recover  his  sight?  The  careful 
reader  will  notice  that  the  first  and  sec- 
ond inquiries  are  blended  together,  and 
language  is  used  which  seems  designed 
to  intimidate  the  parents.  Is  this 
your  son,  who  ye  say  was  born 
blind?  The  manner  of  putting  the 
question,   the  insertion    of  the   words 


A.  D.  29. 


JOHN  IX. 


176 


20 
21 


22 


23 


His  parents  answered  tfiem  and  said,  We  know  that 
this  is  our  son,  and  that  he  was  born  blind :  but  by 
what  means  he  now  seeth,  we  know  not;  or  who  hath 
opened  his  eyes,  we  know  not.  He  is  of  age ;  ask  him ; 
he  shall  speak  for  himself. 

These  words  spake  his  parents,  because  *  they  feared 
the  Jews ;  for  the  Jews  had  agreed  already,  that  if 
any  man  did  confess  that  he  was  Christ,  he  ''should 
be  put  out  of  the  synagogue.  Therefore  said  his 
parents.  He  is  of  age;  ask  him. 


•  ch.  7. 

Prov 

Matt 

Acts  5.  13. 
i>  ver.  34 ;   ch 

42;  16.2. 


13;  19.38; 
29.     25; 

10.  26,  28 ; 


12 


who  ye  say,  shows  that  the  interroga- 
tors would  have  been  glad  to  awe  them 
into  a  denial  of  the  blindness  of  their 
sou  at  birth,  or  at  least  into  an  admis- 
sion that  his  case  was  not  as  bad  as  had 
been  represented.  The  answer  to  the 
last  question  would  depend  upon  the 
answer  to  this.  It  was  intended  to 
make  them  feel  that  the  last  and  main 
question  would  be  embarrassing  to  an- 
swer if  they  continued  to  assert  the 
blindness  of  their  son  from  the  first, 

20.  The  crafty  plans  of  wicked  men 
do  not  always  succeed.  The  parents 
decline  to  be  accomplices  in  fraud  or 
falsehood.  They  give  explicit  answers 
to  the  two  points  involved  in  the  first 
inquiry.  We  know  that  this  is  our 
son.  This  is  a  positive  and  indispu- 
table evidence.  They  were  just  as  ex- 
plicit on  the  next  point,  that  he  was 
born  blind.  These  parents  were  honest. 
It  has  been  suggested  that  they  were 
beggars  also,  but  there  is  no  proof  of 
this.  Doubtless  they  were  in  humble 
circumstances,  or  their  blind  son  would 
not  have  been  compelled  to  resort  to 
begging. 

21.  By  what  means  he  noAV 
seeth,  we  know  not.  The  shrewd 
Pharisaic  lawyers  were  matched  by 
shrewd  witnesses.  These  persons  were 
not  present  when  the  eyes  of  their  sou 
were  opened,  but  they  had  heard  him  tell 
the  story.  In  the  common  acceptation 
of  the  term  they  did  know  by  what 
means  his  eyes  were  opened.  But  the 
tribunal  before  which  they  were  exam- 
ined could  not  demand  of  them  any 
hearsay  evidence,  any  statement  be- 
yond what  they  knew  from  direct  per- 
sonal observation.  Evidently,  these  in- 
quisitors perceived  that  these  witnesses 
understood  their  privileges,  and  there- 
fore the  questions  were  not  pressed. 
But  why  do  they  add   the  words,  or 


who  hath  opened  his  eyes,  we 
know  not?  If  their  reticence  was. 
only  due  to  a  scrupulous  regard  for 
their  duty  as  witnesses,  why  were  they 
so  forward  to  disclaim  all  knowledge  of 
the  benefactor  of  their  son  ?  It  is  in 
this  statement  especially  that  their  ti- 
midity appears.  "  They  lack  strength  to 
prove  their  gratitude  for  the  healing  of 
their  son  by  uniting  their  testimony  to 
his." — Lange.  It  is  not  for  any  want 
of  respect  to  the  Jewish  tribunal  that 
they  are  censured,  but  for  their  lack  of 
moral  courage,  their  selfish  caution ,  their 
great  anxiety  to  disavow  all  knowledge 
of  Jesus,  who  had  blessed  them  in  the 
person  of  their  child.  He  is  of  age ; 
ask  him.  It  is  stated  by  some  author- 
ities that  the  Jews  allowed  a  person  to 
testify  at  the  age  of  thirteen.  This 
person  had  evidently  reached  full  man- 
hood. This  is  implied  in  the  expres- 
sion of  age,  and  is  apparent  from  what 
he  said  and  did.  His  parents  admired 
his  courage,  though  they  did  not  imi- 
tate it.  They  had  confidence  in  his 
ability  to  state  his  own  case,  but  they 
do  not  wish  to  become  involved  with 
him  in  the  controversy. 

22,  23.  Because  they  feared  the 
Jews.  The  evangelist  gives  this  ex- 
planation of  the  conduct  of  these  pa- 
rents. What  power  of  intimidation 
these  enemies  of  Christ  had  may  be  in- 
ferred from  ch.  12  :  42,  from  which  it 
appears  that  even  men  of  rank  and  in- 
fluence Avere  awed  into  a  suppression  of 
their  honest  convictions.  Had  agreed 
already.  This  does  not  seem  to  mean 
that  a  public  formal  decree  had  been 
passed  by  the  Sanhedrim,  yet  it  was 
more  than  an  agreement  among  private 
individuals.  Lange  suggests  that  it  re- 
fers to  "  a  regulation  made  by  the  Jews 
in  Jerusalem  concerning  excommuni- 
cation from  thf  synagogue."    f  "'^nfes* 


176 


JOHN  IX. 


A.  D.  20, 


24  Then  again  called  they  the  man  that  was  blind, 
and  said  unto  him,  **  Give  God  the  praise ;  ^  we  know 

25  that  this  man  is  a  sinner.  He  answered  and  said, 
Whether  he  be  a  sinner  or  no,  I  know  not;  ®one  thing 
I  know,  that,  whereas  I  was  blind,  now  I  see. 


«  Josh.7. 19;lSara 

6.5. 
<»  ver.  16. 
•Bph.  2.   1-10;  5 

8 ;  1  John  3.  14 

5.  10. 


that  he  was  Christ — that  is,  openly 
acknowledge  him  as  the  Messiah,  the 
Anointed  One  promised  in  ancient 
prophecy.  This  was  equivalent  to  be- 
coming an  avowed  disciple  of  his. 
Should  be  put  out  of  the  syna- 
gogue. A  majority  of  commentators 
hold  that  there  were  three  degrees  of 
excommunication:  (1)  Seclusion  from 
the  congregation  for  thirty  days,  in 
which  the  person  was  required  to  keep 
at  a  distance  of  four  cubits  at  least  from 
his  friends  and  acquaintances.  He 
might  approach  the  door  of  the  tem- 
ple or  synagogue,  but  was  not  allowed 
to  participate  in  the  worship.  If  at 
the  expiration  of  this  period  the  per- 
son continued  obstinate,  it  could  be  ex- 
tended. (2)  The  curse,  to  which  severer 
penalties  were  attached.  The  offender 
was  prohibited  from  teaching  or  being 
taught  in  company  with  others.  He 
could  not  hire  or  be  hired;  he  could 
neither  sell  nor  buy,  except  to  purchase 
Uie  necessaries  of  life.  In  addition,  a 
solemn  malediction  was  pronounced 
upon  him.  (3)  A  final  and  total  sepa- 
ration from  the  congregation,  in  which 
curses  from  earth  and  Heaven  were  in- 
voked upon  the  offender.  Some  have 
maintained  that  the  second  and  third 
degrees  cannot  well  be  distinguished 
from  each  other.  It  will  be  seen  that 
one  who  had  incurred  the  first  form  of 
excommunication,  if  he  continued  ob- 
stinate, would  come  under  the  second 
form.  Thus,  those  who  were  put  out 
of  the  synagogue  became  social  out- 
casts ;  their  friends  were  alienated  from 
them,  and  their  lives  made  dreary  and 
bitter.  The  parents  of  the  man  who 
had  been  blind  shrank  from  the  danger 
of  incurring  any  of  these  hardships,  and 
therefore  they  avoided  any  expression 
that  C(mld  be  construed  as  a  confession 
of  Jesus  as  Christ. 

24-27.  The  Second  Examination 
OF  THE  Man  who  had  been  Blind. 
He  was  probably  required  to  be  ab- 
sent while  his  parents  were  examined  ; 
but  -'nee  nothing  had  been  gained  by 
queetiouing  them,  another  attempt  was 


made  with  him.  His  inquisitors  en- 
deavor to  influence  his  statements  by  a 
decided  expression  of  their  own  opinion, 
but  the  result  is  to  make  him  firmer  and 
bolder  in  declaring  his  own  convictions. 

24.  Give  God  the  praise,  or  glory. 
Some  make  this  phrase  to  mean  Praise 
God  for  thy  cure,  and  refer  to  1  Sam.  6  : 
5 ;  Jer.  13  :  16 ;  Luke  17  :  18.  Others 
regard  it  as  a  solemn  form  of  appeal  to 
a  witness  to  tell  the  truth.  Compare 
the  words  addressed  to  Achan,  Josh.  7  : 
19.  It  was  reminding  him  that  he 
stood  in  the  presence  of  God,  and  that 
reverence  for  his  sacred  Majesty  should 
move  him  to  sjjeak  the  truth  and  at- 
tempt no  further  concealment.  Such 
were  these  words  in  the  mouth  of 
Joshua,  but  in  the  mouths  of  these  Phar- 
isees they  would  have  been  hypocritical 
mockery,  a  blasphemous  farce.  We 
know.  As  much  as  to  say,  "  We  have 
probed  this  matter  and  ascertained  the 
real  facts."  It  was  a  bold  attempt  to 
browbeat  the  man  and  draw  from  him 
something  unfavorable  to  Christ.  That 
this  man  is  a  sinner.  This  is  their 
opinion,  and  by  so  confidently  stating 
it  they  hope  to  influence  the  man  to 
speak  ill  of  his  benefactor.  The  im- 
pression they  would  convey  is  that 
they  had  gained  important  evidence  from 
his  parents.  The  man  himself  had  not 
been  allowed  to  know  what  his  parents 
said.  The  dishonesty  and  malignity 
of  these  Jewish  rulers,  and  their  per- 
version of  the  forms  of  justice,  cannot 
be  characterized  in  too  strong  terms. 

25.  Whether  he  be  a  sinner,  .  .  . 
I  know  not.  Observe  the  caution  and 
discretion  of  the  man.  The  rulers  had 
said,  "  IVe  know  that  this  man  is  a  sin- 
ner." He  is  too  sagacious  to  contradict 
them  flatly.  Hence  he  declines  squarely 
to  join  issue  with  them  on  the  question 
whether  Jesus  is  a  sinner,  or  to  dispute 
the  opinion  of  these  learned  teachers. 
We  are  not  at  1  liberty  to  press  his  lan- 
guage so  far  as  to  make  him  admit  that 
Jesus  might  be  a  sinner.  He  evidently 
intended  to  make  no  such  admission. 
He  only  designed  to  avoid  a  debat« 


A.  D.  29. 


JOHN  IX. 


177 


26  Then  said  they  to  him  again,  What  did  he  to  thee  ? 

27  how  opened  he  thine  eyes  ?  He  answered  them,  '  I 
have  told  you  already,  and  ye  did  not  hear ;  where- 
fore would  ye  hear  it  again  ?  Will  ye  also  be  his 
disciples  ? 

28  Then  « they  reviled  him,  and  said,  Thou  art  his  dis- 

29  ciple ;  but  we  are  Moses'  disciples.    ^  We  know  that 


'  vers.  10-15 ;  Luke 
22.  67. 


f  Matt.  5.11;  1  Pet. 

4.  14. 
kNura.    12.     2-8; 

Deut.  34.  10. 


upon  the  intricate  and  confusing  subtle- 
ties of  the  scribes,  and  to  remain  stead- 
fastly upon  the  firm  ground  of  common 
stnse  and  known  faots.  Waiving  all 
debate  on  their  opinion,  he  tells  them, 
one  thing  I  know,  that,  whereas 
I  was  blind,  now  I  see.  This  was 
a  fact  quite  independent  of  their  author- 
ity. His  bold,  unequivocal  statement 
of  it  thwarted  their  plan  of  drawing 
from  him  any  declaration  that  would 
make  Christ  appear  to  be  a  deceiver. 
This  utterance  "is  rightly  taken  as  a 
model  for  all  who  have  been  enlighten- 
ed through  Jesus."— Stier.  "  He  will 
speak  the  thing  that  he  does  know,  and 
let  them  draw  their  own  conclusions." 
— Trench. 

26.  Then  said  they  to  him.  His 
inquisitors,  foiled  in  their  effort  to  prove 
any  deception  on  the  part  of  Jesus,  now 
require  him  to  repeat  the  story  of  his 
cure,  hoping  to  detect  some  contradic- 
tion to  his  former  statement,  or  to  find 
something  which  they  can  use  as  an  ac- 
cusation against  Christ;  or  they  may 
have  done  this  with  no  definite  purpose 
except  to  gain  time  in  which  to  devise 
some  new  plan  of  procedure. 

27.  I  have  told  you  already,  and 
ye  did  not  hear.  Their  evident 
malignity  and  want  of  candor  roused 
the  indignation  of  the  man.  He  had 
come  before  them  simply  to  state  the 
truth,  and  they  wished  him  to  dishonor 
hia  manhood,  violate  his  sense  of  justice, 
and  deny  all  sentiments  of  gratitude. 
His  soul  revolted  against  their  vile  plot. 
He  could  no  longer  patiently  submit  to 
their  inquisitorial  scrutiny.  His  man- 
hood asserts  itself,  and  he  gives  them 
to  understand  that  further  questioning 
is  useless.  Ye  were  not  willing  to  ac- 
cept my  statement  before;  Avhere- 
fore  would  ye  hear  it  again?  The 
man  uses  few  words,  but  they  are  keen 
and  incisive.  He  pushes  them  with  a 
question  that  cut  to  the  quick :  Will 
ye  also  be  his  disciples?  In  the 
use  of  the  word  also  Chrysostom  de 


8 


tected  a  virtual  admission  that  he  him- 
self was  already  a  disciple  at  heart. 
With  mingled  humor  and  irony  he  in- 
quires of  these  men  if  they  wish  him  to 
repeat  his  story  again  because  they  are 
inclined  to  become  disciples  with  him. 
Nothing  could  have  stung  them  more 
sorely  than  the  suggestion  of  such  a 
suspicion.  It  ended  their  examination 
and  brought  the  matter  to  an  immediate 
issue.  "  God  gave  to  this  poor  man 
grace  and  strength  to  make  a  bold  con- 
fession of  the  truth  and  completely 
to  confound  his  subtle  examiners." — 
Barnes. 

28,  29.  The  Angry  Reproaches 
OF  the  Rulers.  These  examiners 
can  no  longer  restrain  their  wrath. 
They  were  mortified  that  this  humble 
man,  by  his  sharp-witted  replies,  had 
overmatched  them  in  every  instance. 
They  were  specially  embittered  because 
he  had  presumed  to  speak  as  if  he  sus- 
pected them  of  a  favorable  disposition 
toward  Christ.  They  lost  control  of 
their  passions  and  burst  forth  in  re- 
proaches. 

28.  They  reviled  him  ;  a  common 
procedure  on  the  part  of  men  in  a  bad 
cause  when  argument  fails  them.  John 
has  not  recorded  the  harsh  epithets 
which  they  used,  nor  would  it  be  of 
interest  to  us  to  know  them.  Thou 
art  his  disciple;  but  we  are 
Moses'  disciples.  As  on  previous 
occasions,  they  set  Moses  over  against 
Christ,  as  if  the  teaching  of  the  one 
were  contrary  to  the  other.  Probably 
they  intend  to  intimate  that  being 
healed  on  the  Sabbath  rendered  this 
man  a  participant  in  the  Sabbath- 
breaking  of  which  they  accused  Christ, 
while  they  were  zealous  observers  of 
the  law  of  Moses  concerning  the  Sab- 
bath. They  did  not  realize  that  they 
were  incurring  the  curse  which  Moses 
denounced  upon  all  who  should  refuse 
to  listen  to  Jesus,  the  Prophet  whom 
Moses  foretold,  Deut.  18  :  18,  19. 

29.  We   know  that    God    spake 


178 


JOHN   IX. 


A.  D.  29. 


God  spake  unto  Moses ;  as  for  this  fellow, '  we  know  « ch.  7. 27 ;  8. 14. 
30  not  from  whence  he  is.     The  man  answered  and  said 

unto  them,  ^Why  herein  is  a  marvellous  thing,  that  ''ch.  3.  lO;  12.37. 

ye  know  not  from  whence  he  is,  and  yet  he  hath  ijob  27.  8,  9;  35. 
51  opened  mine  eyes.     Now  we  know  that  'God  heareth      L^;  Ps.  '34.  i5; 

not  sinners;  but  if  any  man  be  a  "vyorshipper  of  God, 


Prov.     15.     29; 
Zech.  7.  13. 


onto  Moses.  In  this  they  were  cor- 
rect. God  did  speak  to  Moses;  and 
had  they  been  honest  and  true  disci- 
ples of  Moses,  they  would  have  ac- 
Knowledged  Christ.  Compare  ch.  5  : 
43-47 ;  6  :  30-??,  where  they  boast  of 
Moses  and  his  miracles.  They  do  not 
venture  to  say,  as  the  Pharisees  had 
before  said,  that  Jesus  was  in  league 
with  the  prince  of  demons.  Compare 
Matt,  9  :  34.  As  for  this  fellow. 
It  is  not  certain  that  they  intended 
to  express  so  much  contempt  as  our 
translation  implies.  There  is  no  word 
in  the  original  corresponding  to  "fel- 
low." It  is  more  accurate  to  render 
this  man.  The  rulers  evidently  were 
becoming  a  little  cautious  in  their  ex- 
pressions. Their  sharp  encounters  with 
this  man  constrained  them  to  be  a  little 
guarded,  Just  before  they  confidently 
knew  this  man  to  be  a  sinner;  now  they 
know  not  whence  he  is.  They  feel  just 
as  much  contempt,  but  are  more  care- 
ful in  avowing  it.  They  insinuate  that 
Jesus  may  have  derived  his  extraordi- 
nary powers  of  healing  from  demons, 
but  they  only  say  that  there  is  no  evi- 
dence that  he  came  from  above.  We 
shall  see  how  much  they  gain  in  the  de- 
bate by  this  modification  of  their  tactics. 

30-34.  The  Final  Reply  of  the 
Man  to  the  Jews,  and  his  Excom- 
munication. In  giving  way  to  anger 
the  rulers  exposed  themselves  to  the 
crushing  blow  which  their  keen-sight- 
ed and  self  possessed  adversary  aimed 
at  them.  He  was  neither  slow  nor  hes- 
itating in  using  his  advantage.  Beaten 
in  debate,  they  resort  to  the  weapon  of 
tyrants,  and  excommunicate  him. 

30.  Hereinis  a  marvellous  thing. 
Some  translate  in  respect  to  this  man,  in- 
stead of  "herein."  The  Greek  admits 
of  either  translation ;  but  on  the  whole 
the  common  version  seems  the  more 
appropriate  in  the  connection,  as  the 
majority  of  critics  think.  It  was  won- 
derful that  these  men,  the  teachers  of 
the  people,  sliould  have  so  much  ])er- 
plexity    in  this    case.    And    yet    he 


hath  opened  mine  eyes.  This  was 
the  undoubted  fact  which  all  of  their 
investigations  had  failed  to  set  aside. 
From  this  uncontradicted  evidence  of 
his  divine  mission  these  men  could 
come  to  no  conclusion  with  all  their 
skill  in  reasoning  and  their  knowledge 
of  divine  truth.  Here  is  certainly  a 
thrust  at  their  pretensions  which  they 
must  have  felt. 

31.  Now  Ave  know  that  God 
heareth  not  sinners.  Since  the 
rulers  confessed  themselves  unable  to 
come  to  a  decision,  this  man  proposed 
to  give  them  his  mode  of  reasoning  iii 
this  instance.  The  term  sinners  is  here 
used  in  the  same  sense  as  in  verse  24, 
when  these  Pharisees  said,  "  We  know 
that  this  man  is  a  sinner^' — that  is, 
an  open  and  known  transgressor.  It  is 
only  in  this  specific  and  emphatic  sense 
of  the  term  that  this  proposition  would 
be  admitted.  The  word  hear  must  be 
understood  in  the  sense  of  favorably 
regard  or  answer.  Jesus  in  some  in- 
stances prayed  in  connection  with  work- 
ing miracles.  Elijah  prayed  that  the 
rain  might  be  withheld,  James  5  :  17, 
18.  To  the  well-known  truth  that  the 
miracles  of  former  times  were  evi- 
dences of  answered  prayer,  reference 
is  here  made.  God  will  not  answer, 
and  thus  honor  open  otfenders  of  his 
law.  Compare  Ps.  66  :  18 ;  Prov.  28  : 
9;  Isa,  1  :  15.  With  the  express  dec- 
larations of  Scripture  before  them  that 
God  will  not  hear  the  prayers  of  the 
openly  wicked  or  those  wicked  in 
heart,  the  rulers  could  not  assert  that 
an  impostor  would  be  able  to  do  such 
a  miracle  as  this.  On  the  other  hand, 
if  any  man  be  a  worshipper  of 
God,  and  doeth  his  will,  him  he 
heareth.  Such  passages  as  "  the 
eyes  of  the  Lord  are  upon  the  right- 
eous, and  his  ears  are  open  unto  their 
cry"  (Ps.  34  :  15)  clearly  esUvblish 
this  proposition.  These  general  prin- 
ciples concerning  the  manner  in  which 
God  deals  with  the  prayers  of  men  cai^" 
not  be  questioned. 


A.  D.  29. 


JOHN  IX. 


179 


32  "and  doeth  his  will,  "him  he  heareth.  Since  the 
world  began  was  it  not  heard  that  any  man  opened 

33  the  eyes  of  one  that  was  born  blind.     **  If  this  man 

34  were  not  of  God,  he  could  do  nothing.  They  answered 
and  said  unto  him,  p  Thou  wast  altogether  born  in  sins, 
and  dost  thou  teach  us  ?     "^  And  they  cast  him  out. 

35  Jesus  heard  that  they  had  cast  him  out ;  ^  and  when 
he  had  found  him,  he  said  unto  him,  Dost  thou  be- 


»  ch.  7.  17. 

»  1  Kings   17.  20- 

22;   18.  36-38;  2 

Chron.  30.  20,21; 

Ps.  99.  6;  Heb. 

11.  6. 
»  ver.  16 ;  ch.  3.  2. 
P  ver.  2;  Isa.  65.  5. 
1  ver.  22. 
rch.    5.     14;     Ps. 

27.  10. 


32.  Since  the  world  began  was 
it  not  heard — that  is,  it  was  never 
heard — that  any  man  opened  the 
eyes  of  one  that  was  born  blind. 

If  these  rulers  had  been  able  to  ciie 
an  instance,  they  would  have  done  it. 
Here,  then,  was  the  fact  that  Christ 
had  accomplished  what  had  never  be- 
fore been  done  in  the  history  of  the 
race.  It  was  a  miracle,  and  more^- 
such  a  miracle  as  neither  Moses  nor 
any  of  the  prophets  had  wrought. 
Did  briugiug  water  from  the  rock 
prove  that  Moses  was  a  prophet?  Did 
the  raising  of  the  widow's  son  prove 
Elijah  to  be  a  man  of  God?  What, 
then,  is  the  conclusion  to  be  drawn  in 
view  of  this  wonderful  work?  Could 
Jesus  be  an  impostor  ?  Had  these 
rulers,  who  pretended  to  be  able  to 
distinguish  between  a  false  and  a  true 
prophet,  any  reason  for  saying  that 
they  were  unable  to  determine  whence 
Jesus  was? 

33.  If  this  man  were  not  of  God, 
he  could  do  nothing ;  that  is,  was 
not  a  prophet,  as  he  had  before  stated 
in  ver.  17.  It  needs  an  encounter  with 
opposition  to  bring  some  men  out  de- 
cidedly. A  lover  of  truth,  of  a  cau- 
tious, modest  nature,  will  have  his  soul 
stirred  and  roused  by  such  injustice, 
equivocation,  and  hypocrisy  as  these 
Jews  showed.  He  will  be  impelled 
and  constrained  to  speak  out  decid- 
edly. 

34.  His  adversaries  have  no  argu- 
ments to  offer  in  reply.  They  were 
indignant  that  the  man  whom  they 
had  attempted  to  inveigle  into  giving 
false  testimony  or  to  entrap  in  contra- 
dictions should  give  them  such  a  les- 
son in  honesty  and  truth.  And  so  they 
reproach  him  for  his  misfortunes. 
Thou  wast  altogether  born  in 
sins.  His  imperfection  of  body  was, 
in  their  view,  a  mark  of  a  deformed 
soul.  Thus  he  was  altogether,  in  body 
and  in  soul,  born  in  sins.    For  such  a 


man  to  teach  them  was  the  height  of 
presumption  and  arrogance.  If  these 
men  could  not  maintain  themselves  in 
the  debate,  they  certainly  knew  how  to 
abuse  and  revile  one  who  opposed  them. 
Trench  well  remarks  ;  "  It  is  character- 
istic enough  that  they  forget  that  the 
two  charges — one  that  he  had  never 
been  blind,  and  so  was  an  impostor, 
the  other  that  he  bore  the  mark  of 
God's  anger  in  a  blindness  which 
reached  back  to  his  birth — will  not 
agree  together."  And  they  cast  him 
out.  See  note  on  vers.  22,  23.  It  is 
believed  by  some  that  they  inflicted  on 
him  the  first  degree  of  excommunica- 
tion, since  it  appears  from  what  follows 
that  he  was  not  wholly  cut  off  from  so- 
cial intercourse.  Others  think  that  he 
was  violently  thrust  out  of  the  audi- 
ence-hall at  this  time,  and  that  after- 
ward, at  a  regular  meeting  of  the  San- 
hedrim, they  proceeded  to  pass  sentence 
upon  him.  Thus  by  the  arbitrary  ex- 
ercise of  authority  the  rulers  sought  to 
hinder  men  from  confessing  Christ. 
Compare  Pharisaic  violence  in  ch.  11  : 
43,  47. 

35-38.  The  Persecuted  Man's 
Interview  with  Jesus.  The  re- 
port that  the  rulers  had  cast  out  this 
liealed  man  spread  rapidly.  Jesua 
found  him  and  drew  from  him  a  full 
confession  of  faith,  and  accepted  his 
homage. 

35.  Jesus  heard.  Evidently  the 
action  of  the  rulers  caused  no  little 
excitement  in  the  community,  and 
through  some  of  his  disciples  Jesua 
heard  of  it.  So  when  John  the  Bap- 
tist was  beheaded  the  report  was  car- 
ried to  Jesus  (Matt.  14  :  12).  Thus 
the  trials  of  all  his  disciples  are 
brouglit  to  the  Master.  When  be 
had  found  him.  Now  that  the  man 
is  persecuted,  the  Saviour  finds  him, 
searches  him  out,  just  as  he  does  all 
his  followers.  Dost  thou  believe 
on  the  Son  of  God?     It  was  mor€ 


180 


JOHN   IX. 


A.  D.  29. 


36  lieve  on  "the  Son  of  God?     He  answered  and  said, 

37  Who  is  he,  Lord,  that  I  might  believe  on  him?     And 
Jesus  said  unto  him,  Thou  hast  both  seen  him,  and 

38  *  it  is  he  that  talketh  with  thee.   _  And  he  said,  Lord, 
I  believe.     And  he  worshipped  him. 

39  And  Jesus  said,  °  For  judgment  I  am  come  into  this   »  ch.  3.  17 ;  5.  22, 

27  ;  12.  47  ;  Luke  2.  34 ;  2  Cor.  2.  16. 


»cli.  10.  30;  Matt. 

14.    33;    IG.    16; 

Mark    1.    1;     1 

John  5.  13. 
»  ch.  4.  26 ;  Ps.  26 

8,  9,  14. 


common  for  Christ  to  style  himself 
"  tlio  Son  of  man,"  and  such  is  the 
ivadin^j;  of  some  ancient  documents ; 
hut  the  most  approved  reading  is,  the 
Soil  of  God, which  he  also  claimed  to 
l>('.  It  needed  only  such  a  confession 
from  this  manto  show  tliat  lie  had  re- 
ceived spiritual  eyesight  and  was  in 
heart  a  disciple.  Hence  the  question  in 
this  form.  The  Messiah  of  ancient 
prophecy  is  a  divine  being.  Comp. 
Ps.  45  :  6  and  Heb.  1  :  8.  But  the 
great  body  of  the  Jews  did  not  look  for 
such  a  Messiah.  See  Smith's  Diet,  of 
Bible,  art.  "Son  of  God;"  see  also  on 
ch.  1  :  34.  The  healed  man  recognized 
in  Jesus  a  prophet  from  God ;  would 
he  also  confess  him  to  be  the  real  Mes- 
eiah  of  ancient  prophecy,  the  Imman- 
uel,  the  Son  of  God  ? 

36.  Who  is  he,  Lord,  that  I  might 
believe  ?  This  was  the  first  time  that 
this  man  had  actually  seeyi  Jesus.  He 
had  heard  his  voice  and  had  heard  of 
him.  He  knew  that  he  was  sent  from 
God,  and  he  was  ready  to  listen  to  any 
instruction  from  his  lips.  But  the  same 
calm,  self-possessed  intelligence  which 
he  exhibited  in  his  examination  before 
the  Pharisees  is  apparent  here.  He 
must  understand  to  whom  this  designa- 
tion, "the  Son  of  God,"  applies.  He 
may  have  felt  in  his  heart  that  it  be- 
longs to  Jesus,  but  he  knows  his  own 
ignorance,  and  he  desires  to  be  instruct- 
ed, that  he  may  have  an  intelligent 
faith.  Hence  he  asks  this  question 
before  he  makes  answer  to  the  ques- 
tion of  Jesus. 

37.  It  is  he  that  talketh  Avith 
thee.  As  in  the  case  of  the  Samar- 
itan woman  Jesus  plainly  declared 
himself  to  be  the  Messiah  (ch.  4  :  26), 
60  to  this  man  he  declares  himself  to 
be  the  Son  of  God.  Thus  the  man 
whom  the  Jews  cast  out  of  tlie  syna- 
gogue was  permitted  both  to  see  and 
listen  to  the  Son  of  God — an  honor  tliat 
vastly  counterbalanced  the  reproach 
v^hicn   had  been  heaped  upon  him. 


38.  His  reply  is  prompt.  Lord,  I 
believe.  The  simple  word  of  Jesua 
was  enough  for  him.  He  acted  as  well 
as  professed.     He  worshipped  him. 

It  was  not  a  simple  expression  of  rev- 
erence for  a  great  man  that  he  offered, 
but  adoring  worship  for  Jesus  as  the 
Son  of  God.  So  the  connection  plainly 
shows.  And  Jesus  accepted  that  wor- 
ship; for,  beyond  a  doubt,  he  taught 
this  man  to  believe  in  his  divinity. 
Here,  then,  is  an  instance  where  Jesus 
accepted  the  homage  that  belongs  to 
God  only.  It  cannot  be  said  that  this 
man  misconstrued  the  words  of  Christ, 
for  he  evidently  was  an  honest  inquirer 
for  the  truth,  and  Jesus  woiild  not  have 
allowed  a  mistake  on  such  a  vital  point 
to  pass  uncorrected.  The  last  record 
of  the  man  born  blind  is  his  full  con- 
fession of  faith  and  his  act  of  wor- 
ship. 

39-41.  Christ's  Words  of  Rebukb 
TO  THE  Pharisees.  The  discourse  of 
which  these  words  form  the  introduc- 
tion ends  at  verse  18  of  the  next  chap- 
ter. The  interview  of  Christ  with  the 
man  who  had  been  healed  may  have 
been  private,  but  the  conversation  of 
Christ  with  him  would  attract  atten- 
tion and  draw  others  around  them. 
Stier  suggests  that  we  must  assume  au 
interval  of  time  and  a  change  of  place 
between  verses  39  and  40 ;  but  the  ques- 
tion in  the  latter  verse  seems  to  spring 
from  the  remark  in  the  former,  so  that 
we  cannot  disconnect  them. 

39.  For  judgment  I  am  come 
into  this  world.  It  is  not  for  passing 
the  final  sentence  of  condemnation,  but 
for  drawing  the  line  of  separation  be- 
tween the  righteous  and  the  wicked, 
that  Christ  came.  This  was  the  fore- 
seen result,  since  some  would  disbelieve 
and  reject  him.  The  opening  of  the 
eyes  of  this  blind  man  suggested  the 
terms  by  wliich  believers  and  unbe- 
lievers are  here  designated.  More  than 
this:  the  man  had  received  spiritual 
eyesight,  and   was  an    illustration    of 


A.  D.  29. 


JOHN  IX. 


181 


world,  *  that  they  which  see  not  might  see ;  ^  and  that 
they  which  see  might  be  made  blind. 

40  And  some  of  the  Pharisees  which  were  with  him 
heard  these  words,  *  and  said  unto  him.  Are  we  blind 

41  also  ?  Jesus  said  unto  them,  *  If  ye  were  blind,  ye 
should  have  no  sin :  but  now  ye  say,  We  see ;  ^  there- 
fore your  sin  remaineth. 


»  Matt.  13.  13. 
7  Isa.  6.  9,  10. 


«  Lukell.45;  Rom. 

2.  19. 
» ch.     15.     22-24-, 

Luke     12.     47;. 

Heb.  10.  26,  27. 
«»  1  John  1.  8. 


w^hat  Christ  by  his  grace  will  do  for 
those  born  in  the  blindness  of  sin, 
while  the  Pharisees  were  a  sad  example 
of  those  who  remained  in  unbelief, 
growing  more  blind  under  the  light  of 
truth  and  grace.  They  which  see 
not  are  those  who  are  conscious  of 
their  blindness.  These  will  come  to 
Christ  to  obtain  sight.  They  which 
see  are  those  who  claim  to  themselves 
a  knowledge  of  God's  truth,  and  glory 
in  their  own  righteousness.  Like  those 
night-birds  whose  eyes  are  dazzled  and 
blinded  by  the  sunlight,  these  men 
were  made  more  blind  by  the  light  of 
gospel  truth.  The  one  party  was  sep- 
arated from  the  other.  The  unbeliev- 
ing Pharisees  will  not  have  the  believ- 
ing man  in  their  synagogue,  for  light 
and  darkness  cannot  affiliate. 

40.  Some  of  the  Pharisees.  Who 
they  were  is  not  clearly  determined. 
Tholuck  thinks  they  were  spies  from 
the  hostile  party.  Lange  supposes  them 
to  be  a  remnant  of  the  pharisaically- 
minded  followers  of  Christ.  It  matters 
little  whether  they  were  once  his  pro- 
fessed followers  or  not :  they  were  at 
this  time  imbued  with  the  pharisaical 
spirit.  They  well  understood  the  mean- 
ing of  Christ's  words,  and  ask.  Are 
we  blind  also?  There  is  a  tone  of 
scorn  in  the  question.  They  would  in- 
dignantly deny  their  blindness. 

41.  If  ye  were  blind,  ye  should 
have  no  sin.  These  words  are  brief 
and  pointed.  To  have  sin  is  to  incur 
the  guilt  of  sin,  to  acquire  and  hold 
possession  of  the  fruits  of  sin.  If  these 
Pharisees  had  truly  become  conscious 
of  their  blindness,  they  would  not  con- 
tinue to  cling  to  their  sin  of  unbelief, 
the  great  sin  under  the  gospel.  They 
would  not  have  been  possessors  of  the 
guilt  that  is  involved  in  rejecting  Christ. 
Now  ye  say,  We  see.  This  word 
say  furnishes  the  key  to  the  interpre- 
tation of  the  passage.  These  men  assert 
that  they  are  not  blind,  but  really  do 
see,   and  hence  persist    in    their  self- 

16 


righteousness,  in  their  hypocritical  pre- 
tensions to  piety,  and  in  their  opposi- 
tion to  Christ.  Therefore  should  be 
omitted,  according  to  the  highest  crit- 
ical authorities.  The  expression  is  con- 
cise. Thus,  their  sin  and  all  the  guilt 
connected  with  it  abide  with  them. 
In  their  infatuation  they  called  Christ 
a  sinner  and  themselves  the  disciples 
of  Moses — reviled  a  man  for  believing 
Jesus  to  be  a  prophet,  and  claimed  for 
themselves  the  authority  to  declare  the 
will  of  God,  Had  they  really  known 
their  own  blindness  and  ignorance,  they 
would  have  come  to  Christ,  that  the 
eyes  of  their  understanding  might  be 
enlightened.  Men's  sins  will  always  re- 
main unpardoned  while  they  continue 
self-confident  and  trust  in  their  own 
wisdom. 

Practical  Kemarks. 

1.  Sufiering  and  sorrow  attract  the 
attention  and  move  the  compassion  of 
Jesus,  as  in  the  case  of  this  blind  man, 
ver.  1 ;  Mark  1  :  41. 

2.  A  curiosity  to  pry  into  the  secret 
history  of  the  lives  of  others  may  lead 
to  uncharitable  conjectures  and  false 
surmises,  as  the  question  of  the  dis- 
ciples concerning  this  man's  blindness 
illustrates,  ver.  2;  Job  4  :  7. 

3.  The  greatest  sufferers  are  not  to  be 
regarded  as  the  greatest  sinners.  While 
there  is  a  connection  between  sin  and 
suffering,  while  there  are  instances  in 
which  it  is  impossible  to  mistake  the 
relations  between  sin  and  punishment 
in  the  life  of  an  individual,  yet  this  by 
no  means  explains  all  the  allotments 
of  suflfering  and  sorrow  to  individuals. 
Upon  some  large  measures  of  affliction 
fall,  in  order  that  God's  grace  and  glory 
may  be  maniiested  to  them,  ver.  3; 
Luke  13  :  1-4. 

4.  It  is  characteristic  of  a  servant  of 
God  to  improve  opportunities  for  doing 
good  when  they  present  themselves, 
ver.  4 ;  ch.  4  :  34 ;  2  Pet.  3:9;  Rev. 
3:19. 


182 


JOHN  X. 


A.  D.  29. 


The  Good  Shepherd. 

•  Jer.   14.    15  •    28 

X.      VERILY,  verily,  I  say  unto  you,  '^  He  that  entereth      lo ;  Eze'k.  13! 2-6; 
not  by  the  door  into  the  sheepfold,  but  climbeth  up      J^J^JjJhn^^i' 


5.  Jesus  opens  the  eyes  of  the  spirit- 
ually blind,  so  that  they  may  behold 
him,  the  true  Light,  ver.  5  ;  eh!  1  :  9,  12. 

6.  Faith  in  Christ  is  shown  by  cheer- 
ful and  prompt  obedience  to  his  pre- 
cepts ;  and  this  secures  the  blessing, 
ver.  7, 

7.  The  inclination  of  many  to  ques- 
tion the  reality  of  Christ's  beneficent 
works  finds  an  illustration  in  some  of 
the  neighbors  and  acquaintances  of  tliis 
healed  man,  vers.  8,  9. 

8.  There  is  convincing  power  in  the 
simple  statement  of  personal  experience 
of  what  Christ  has  done,  as  is  often 
seen  in  our  times  by  the  testimony  of 
young  converts,  vers.  10-12. 

9.  The  enemies  of  Christ  are  ready  to 
seize  upon  any  circumstance  which  they 
can  use  to  disparage  his  works  of  be- 
nevolence and  grace,  vers.  14,  16. 

10.  The  more  fully  true  miracles  are 
investigated,  the  more  does  their  re- 
ality appear;  but  in  false  miracles  the 
more  does  their  deceit  become  man- 
ifest, vers.  15,  30-32. 

11.  It  is  good  to  tell  what  the  Lord 
has  done  for  us — a  duty  also  to  acknow- 
ledge Christ  before  his  enemies,  vers. 
17,  25,  30,  35-38 ;  Ps.  103  :  1 ;  Acts  4  : 
9,  10. 

12.  There  is  no  greater  blindness  than 
moral,  spiritual  blindness,  vers.  18,  34, 
39,  40. 

13.  Avowed  unbelief  will  not  yield  to 
evidence  in  favor  of  Christ  so  long  as 
there  is  any  hope  of  finding  a  pretext 
for  rejecting  it,  ver.  18. 

14.  Bigots  and  tyrants,  who  do  not 
believe  in  the  self-protecting  power  of 
truth,  would  by  force  compel  the  opin- 
ions of  others,  vers.  22,  34. 

15.  A  lack  of  moral  courage  often 
indicates  that  the  truth  has  not  a  deep 
root  in  the  heart,  vers.  19-23. 

16.  If  a  believer  cannot  answer  the 
objections  that  the  enemies  of  Christ 
make,  he  may  appeal  to  his  own  ex- 
perience of  what  Clirist  has  done  for 
himself,  and  thus  confound  opposers, 
ver.  25. 

17.  How  many,  through  fear  or  shame, 
keep  silent,  instead  of  testifying  to  the 
truth  for  Christ's  sake!  vers.  20-23. 


18.  Men  who  bitterly  reproach  the 
disciples  of  Christ  may  make  loud  pro- 
fessions of  piety  and  of  regard  for  the 
divine  law;  they  may  be  tenacious  of 
forms  and  traditions,  adhering  to  the 
letter  that  killeth,  and  rejecting  the 
Spirit  that  giveth  life,  vers.  28,  29. 

19.  The  worldly  wise  have  often  beer, 
battled  by  the  arguments  of  some  hum- 
ble seeker  after  truth,  vers.  30-33. 

20.  The  reasoning  of  plain  common 
sense  often  confounds  the  sophistries 
and  perversions  of  the  enemies  of  truth, 
vers.  30-33. 

21.  Jesus  finds  and  comforts  his  dis- 
ciples when  trials  overtake  them.  Then 
he  makes  to  them  fuller  revelations  of 
himself,  vers.  35,  37. 

22.  Faith  prompts  to  worship,  ver.  38. 

23.  "  Conscious  humble  igijorance 
dwells  nearer  the  porch  of  wisdom  than 
arrogant  genius  and  science." — ScOTT. 
Those  who  know  and  confess  their 
blindness  can  come  to  him  who  will 
"  anoint  their  eyes  with  eye-salve ;" 
while  those  who  claim  for  themselves 
knowledge  and  righteousness  will  grope 
on  in  spiritual  blindness,  and  come  to 
final  ruin,  vers.  39-41. 

24.  All  to  whom  a  knowledge  of 
Christ  comes  are  either  subdued  or 
hardened — won  to  the  faith  or  roused 
into  more  decided  hostility.  Thus,  the 
line  of  separation  is  drawn  between 
those  who  fear  God  and  those  who  fear 
him  not,  that  the  thoughts  of  many 
hearts  are  revealed,  ver.  39 ;  Luke  2  : 
35. 

25.  None  is  so  ignorant  of  his  con- 
dition as  the  hardened  sinner.  None 
think  they  can  see  so  well  as  the  spirit- 
ually blind,  ver.  40. 

26.  The  self-confidence  of  sinners  if 
their  ruin,  ver.  41. 

CHAPTER  X. 

This  chapter,  to  the  21st  verse,  is  a 
continuation  of  the  preceding  one.  The 
Pharisees  had  denied  that  Jesus  was  of 
God  (ch.  9  :  16;,  because  he  had  healed 
the  blind  man  on  the  Sabbath  day,  or 
even  that  God  spoke  through  him. 
They  finally  ask  him  in  derision  if  thej 


A.  D.  29. 


;OHN  X. 


1^ 


•  vers.  7,  9. 
f  Isa.  40.  14. 
8  1  Cor.  16.  9 ;  CoL 

4.  3 ;  Rev.  3.  7,  8. 
«»lThess.5. 12, 13; 

Heb.  13.  7,  17. 
« Tit.  2.  1-6. 


some  other  way,  the  same  is  ^  a  thief  and  a  robber.   ^  vers.  8,  lo. 

2  But  he  that  entereth  in  ®by  the  door  is  'the  shepherd   '75/^^7'?; 

3  of  the  sheep.     «To  him  the  porter  openeth;  ^and  the 
sheep  hear  his  voice :  '  and  he  calleth  his  own  sheep 

4  by  name,  ''and  leadeth  them  out.     And  when  he 
putteth  forth  his  own  sheep,  he  goeth  before  them, 

k  Ps.  23.  2,  3;  Jer.  31.  9 ;  Phil.  3. 17 ;  1  Tim.  4. 12 ;  1  Pet.  5.  2-4. 

are  the  blind  whose  eyes  he  came  to 
open.  In  the  ])arable  of  the  Good 
Shepherd,  and  the  interpretation  of  it, 
he  replies  to  them — rebukes  them  as 
robbers  and  hirelings  over  God's  heri- 
tage, and  shows  that  he  is  the  true 
divine  Saviour,  Guide,  and  Protector 
of  God's  people,  vers.  1-21.  At  the 
feast  of  the  dedication,  the  Jews — prob- 
ably some  of  the  same  that  had  heard 
his  parable  of  the  Good  Shepherd  (ver. 
2(5) — came  and  asked  him  to  tell  them 
in  unequivocal  words  if  he  really  was  the 
Messiah,  21-24.  He  refuses  to  answer 
tl  <»ir  request  directly,  because  they 
have  not  credited  what  he  had  already 
said,  nor  believed  the  testimony  of  his 
works,  which  was  sufficient  to  convince 
those  who  were  willing  to  hear  and 
know  the  truth.  When  he  does  tell 
them  "plainly"  of  his  oneness  with 
the  Father,  they  accuse  him  of  blas- 
phemy and  take  up  stones  to  stone 
him,  25-31.  Jesus  escapes  from  them 
when  they  attempt  a  second  time  to 
take  him,  31-39.  Again,  as  before, 
after  the  discourse  on  the  Good  Shep- 
herd, there  is  a  division  of  opinion  in 
regard  to  him,  and  many  believed  on 
him.  Jesus  goes  into  Peraea,  40-42. 
Compare  AtUhor's  Harmony,  ^  112- 
114. 

1-6.  The  Thief  and  the  Shep- 
HEED  Described  and  Contrasted. 

1.  He  that  entereth  not  by  the 
door.  The  shepherd,  or,  if  he  had  an 
assistant,  the  porter,  guarded  the  door 
by  night,  and  therefore  enemies  must 
climb  up  some  other  way  if  they  would 
gain  access  to  the  sheep.  Of  all  domes- 
tic animals,  our  Lord  could  not  have 
chosen  a  better  than  the  sheep  to  illus- 
trate and  enforce  what  he  desired.  De- 
fenceless by  nature,  weak,  and  even 
foolish  in  character,  it  is  utterly  depend- 
ent on  human  protection ;  but  at  the 
same  time  it  is  noted  for  its  docility, 
learning  the  human  voice  and  im- 
plicitly following  its  human  guide;  and 
in  doing  this  is  its  safety  against  not 


only  the  changes  and  severity  of 
weather  and  climate,  but  especially 
against  the  depredations  of  thieves  and 
ferocious  animals.  Similar  use  of  sheep 
for  illustrating  the  people  of  God  is 
found  in  the  Old  Testament,  Ps.  79  : 
13:  Ezek.  34:6;  Zech.l3:7.  Sheep- 
fold,  enclosure  for  the  sheep.  See 
quotations  below.  The  sheepfold  repre- 
sents God's  kingdom.  We  must  not, 
however,  press  the  comparisons  of  a 
parable  too  far.  A  thief  and  a  rob- 
ber ;  a  false  teacher,  who  steals  and 
robs  the  sheep  by  drawing  them  away 
after  himself.  The  true  teacher  engages 
in  his  work  for  Christ,  whom  he  honors 
and  obeys,  and  to  him  the  flock  readily 
responds.  Thus  he  resembles  the  Good 
Shepherd,  1  Pet.  5  :  1-4. 

2.  The  shepherd  of  the  sheep, 
the  guide,  leader,  and  teacher  of  the 
true  children  of  God,  wherever  they 
may  be  found,  ver.  16. 

3.  To  him  the  porter  openeth, 
etc.  See  on  ver.  1.  The  porter  repre- 
sents the  Father  rather  than  the  Holy 
Spirit,  as  some  suppose.  Acts  14  :  27 ;  2 
Cor.  2:12;  Col.  4  :  3.  (See  Dr.  Van 
Lennep,  quotation,  ver.  4.) 

4.  And  when  he  putteth  forth 
his  own  sheep,  rather,  according  to 
the  most  approved  text,  When  he  putteth 
forth  all  his  own,  he  goeth  before 
them,  etc.  "Those  low  flat  buildings 
out  on  the  sheltered  side  of  the  valley 
are  sheepfolds.  .  .  .  When  the  nights 
are  cold  the  flocks  are  shut  up  in  them, 
but  in  ordinary  weather  they  are  merely 
kept  within  the  yard.  This  is  defended 
by  a  wide  stone  wall,  crowned  all  around 
with  sharp  thorns,  which  the  prowling 
wolf  will  rarely  attempt  to  scale.  .  .  . 
The  sheep  are  so  tame  and  so  trained 
that  they  follow  their  keeper  with  the 
utmost  docility.  He  leads  them  forth 
from  the  fold  or  from  their  houses  in  the 
villages  just  where  he  pleases.  .  .  .  The 
shepherd  calls  sharply  from  time  to 
time  to  remind  them  of  his  presence. 
They  know  his  voice,  and  follow  on; 


184 


JOHN  X. 


A.  D.  29 


and  the  sheep  follow  him :  for  they  know  his  voice. 
6  And  'a  stranger  will  they  not  follow,  but  will  flee 
from  him :  for  they  know  not  the  voice  of  strangers. 

6  This  parable  spake  Jesus  unto  them:  but  they 
understood  not  what  things  they  were  which  he  spake 
unto  them. 

7  Then  said  Jesus  unto  them  again,  Verily,  verily,  I 

8  say  unto  you,  "^  I  am  the  door  of  "  the  sheep.  °  All 
that  ever  came  before  me  are  thieves  and  robbers: 

9  P  but  the  sheep  did  not  hear  them.     '^  I  am  the  door : 


iProv.l9.27;Luka 
8.  18;  2  Tim.  4 
3,  4;  1  John  4.  L 


»  ch.  14.  6 ;  15.  5 
Epli.  2.  18 ;  3.  12 

n  Ps.  74.  1. 

•  Jer.  6.  13,  14;  23. 
2,  11,  15. 

P  Matt.  7.  15. 

1  vers.  1,  7. 


but  if  a  stranger  calls  they  stop  short, 
lift  up  their  heads  in  alarm,  and,  if  it 
is  repeated,  they  turn  and  flee,  because 
they  know  not  the  voice  of  a  stranger. 
This  is  not  the  fancy  costume  of  a  par- 
able ;  it  is  a  simple  fact.  I  have  made 
the  experiment  repeatedly."  —  Thom- 
son's Land  and  Hook,  vol.  i.  pp.  299- 
301.  Also,  in  regard  to  several  of  these 
points,  Dr.  H.  J.  Van  Lennep  says 
{Bible  Lands,  p.  185):  "The  sheep- 
fold,  however,  often  consists  of  a  mere 
enclosure  surrounded  by  a  palisade  of 
thorn-bushes,  or  a  wall  of  loose  stones 
with  thorn-bushes  upon  the  top,  and  is 
usually  an  effectual  barrier  against  the 
wolves.  The  door  consists  of  a  few 
sticks  laid  across  the  enti'ance,  and 
here  the  shepherd  and  his  dog  watch  all 
night.  Thieves  sometimes  climb  up  the 
wall  and  push  aside  the  bushes,  and 
sheep-stealing  is  as  much  a  profession 
in  Turkey  as  horse-thieving  is  in  some 
other  countries.  By  the  mention  of  a 
porter  in  our  Lord's  parable  we  are 
not  to  understand  that  there  is  a  special 
porter  to  the  sheepfold,  but  simply  that 
a  shepherd  acts  as  porter,  opening 
or  shutting  the  door.  Our  Lord's  ob- 
ject in  mentioning  it  was  to  allude  to 
the  great  Porter  in  God's  kingdom,  who 
is  Jehovah  himself,  and  who  has  opened 
the  door  of  the  church  to  the  great  Shep- 
herd to  enter  in  and  govern  his  people." 

5.  A  stranger,  a  false  and  irreligious 
teacher,  will  they  not  follow,  etc. 
The  true  believer  may  for  a  time  be 
imposed  upon  by  plausible  men,  but  in 
due  time  he  will  discover  their  true 
characters  and  turn  from  them. 

6.  This  parable,  or,  more  nearly, 
allegory.  The  word  is  different  from 
that  translated  "parable"  in  Matt.  13, 
etc.  This  familiar  incident,  illustrat- 
ing a  great  moral  truth,  they  under- 
stood not.     They  understood  what  he 


said,  but  not  how  the  illustration  was  to 
be  applied — that  the  parable  was  aimed 
at  them.  So,  generally,  the  Jewish  lead- 
ers understood  not  our  Lord's  parables, 
iMatt.  13  :  13-15. 
7-9.  Jesus  the  Door. 

7.  I  am  the  door  of  the  sheep  ; 
the  Way  by  which  the  sheep  enter  the 
fold  (ch.  14  :  C  ;  Eph.  2  :  18) ;  the  only 
Entrance  to  the  fold  and  family  of  God  ; 
the  only  Mediator  between  God  and 
man  ;  tlie  only  One  by  whom  we  must 
attain  to  salvation. 

8.  All  that  ever  came  before  me, 
claiming  the  same  high  dignity  for 
themselves  and  the  same  authority  for 
their  teachings  as  I  have  done,  are 
thieves  and  robbers,  not  having  in 
view  the  good  of  the  sheep,  but  their 
own  selfish  ends.  Our  Lord  doubtless 
has  reference  to  the  scribes  and  Phari- 
sees, and  others  like  them,  who  de- 
manded of  the  people  implicit  submis- 
sion to  themselves,  as  being  superior  in 
wisdom  and  alone  competent  to  teach 
the  way  to  God.  Compare  ch.  9  :  24, 
34.  This  has  been  regarded  as  a  difii- 
cult  passage,  but  the  above  interpreta- 
tion is  simple  and  natural,  and  is  doubt- 
less the  true  one.  All  founders  of  false 
religions,  and  many  professed  teachers 
of  the  gospel,  have  claimed  to  be  the 
"  door  of  the  sheep,"  the  way  to  hap- 
piness and  heaven.  To  such  this  verse 
applies.  This  could  not  apply  to  Moses 
and  the  prophets,  who  wrote  of  Christ 
and  by  i'aith  looked  for  him,  nor  to 
John  the  Baptist,  who  pointed  the  peo- 
ple to  Jesus.  But  the  sheep  did  not 
hear  them — that  is,  did  not  heed  and 
follow  them.  The  sheep  are  true  be- 
lievers, who  were  never  led  astray  by 
false  prophets  and  teachers,  but  were  as 
Simeon  and  Anna  at  our  Lord's  appear- 
ing— like  sheep  without  a  shepherd, 

9.  I  am  the  door;  emphasized  by 


A.  D.  29. 


JOHN   X. 


18fi 


'by  me  if  any  man  enter  in,  he  shall  be  saved  and 

10  shall  go  in  and  out,  ^  and  find  pasture.  '  The  thief 
Cometh  not,  but  for  "to  steal,  and  to  kill,  and  to  de- 
stroy: *I  am  come  that  they  might  have  life,  and 

11  that  they  might  have  it  ^  more  abundantly.  '  I  am 
the  good  shepherd.     The  good  shepherd  *giveth  his 

12  life  for  the  sheep.  But  ^  he  that  is  an  hireling,  and 
not  the  shepherd,  whose  own  the  sheep  are  not,  seeth 
*  the  wolf  coming,  and  leaveth  the  sheep,  and  fleeth : 
and  the  wolf  catcheth  them,  and  scattereth  the  sheep. 

»  ver.  15 ;  ET)h.  5.  2 ;  Tit.  2. 14 ;  1  Pet.  2.  24.         ^  Ezek.  34.  5-8. 
•  Acts  20.  29, 


»  Rom. 5. 1,2;  Heb. 

10.  19-22. 
•  Ps.  23.  1,  2 ;  100. 

3,  4 ;  Isa.  40.  11. 
»  Ezek.  34.  2-4. 
»  Col.  2.  8. 
«ch.  3.  17;  6.  33, 

51 ;  Matt.  18.  11 ; 

20.  28;  1  Tina.  1. 

15;  2  Tim.  1.  10. 
y  Rom.    5.    15-21 ; 

Heb.  7.  25. 
«Ps.  23.  1;  Ezek. 

37.  24. 


its  repetition.  By  me  if  any  man  en- 
ter in,  he  shall  be  saved.  Access 
to  God  is  to  be  gained  immediately 
through  Christ;  there  is  no  other  door, 
either  to  shut  out  or  to  admit,  between 
the  soul  and  salvation.  Shall  go  in 
and  out,  etc.  He  shall  "go  in,"  as  to 
a  place  of  safety  and  repose ;  and  he 
shall  "go  out,"  as  to  green  pastures  and 
still  waters  (Ps.  23  :  2)  for  nourishment 
and  refreshing.  Compare  Num.  27  : 
16,  17 ;  1  Tim.  4  :  16,  "  By  these  words, 
therefore,  our  Lord  meant  to  express 
this  idea :  Every  one  who  enters  by  the 
door  into  the  sheepfold  shall  find  with 
me  all  that  is  necessary  for  the  illumi- 
nation, the  sanctification,  the  confirma- 
tion, the  joy,  the  tranquillity,  and  the 
felicity  of  the  soul."— Tittmann. 

10-15.  Jesus  the  Good  Shep- 
herd       CONTRASTED        WITH       THE 

Hireling. 

10.  Our  Lord  now  drops  the  figure 
of  the  door,  and  presents  himself  as 
the  "  Shepherd."  He  contrasts  the 
objects  of  the  false  teachers  with  his 
own.  They  are  represented  by  the 
thief.  They  come  to  kill ;  he  to 
make  alive.  Their  design  is  to  lead 
to  destruction ;  his  purpose  is  to  bring 
his  followers  into  the  enjoyment  of  a 
perfect  and  full  salvation,  I  am  come 
that  they  might  have  life,  life  from 
the  dead,  spiritual  life,  and  that  they 
might  have  it  more  abundantly, 
or  simply  abundantly.  "Our  Lord 
promises  those  who  shall  seek  salva- 
tion through  him  not  life  merely,  but 
felicity,  and  that  supreme  and  perfect — 
a  life  in  which  we  shall  not  only  have 
all  things  that  are  necessary  to  our  fe- 
licity, but  shall  have  them  in  rich  and 
;  verflowing  abundance,." — Tittmann, 

11.  I  am  the  good  fhepherd,  not 


simply  "  a,"  but  "  the  Good  Shepherd  " 
foretold  in  the  Scriptures,  See  Ps,  23 ; 
Isa.  40  :  11;  Ezek,  34  :  11-23;  37  : 
24 ;  Zech,  13  :  7,  Compare  also  Heb. 
13  :  20 ;  1  Pet.  2  :  25 ;  5:4.  The  Greek 
word  translated  "  shepherd "  and  the 
corresponding  Hebrew  term  denote  in 
their  figurative  sense  one  who  rules 
over  a  body  of  people,  defends  them 
from  violence  and  injury,  and  gene- 
rally watches  over  and  provides  for 
their  comfort  and  safety.  See  Jer.  23  : 
1;  Ezek.  34  :  1,  23,  24.  Christ  there- 
fore claims  to  be  the  Guide,  Guardian, 
Defender,  and  Prince  of  his  people. 
Our  Lord  now  gives  the  distinguishing 
marks  of  a  good  shepherd  :  he  is  not 
only  watchful  and  loving,  but  self-sac- 
rificing, Giveth  his  life,  layeth  down 
his  life,  as  the  same  words  are  translated 
in  vers,  15,  17,  for  the  sheep.  In 
their  behalf  he  perils  his  own,  that  they 
may  not  suffer  violence  from  robbers 
and  beasts  of  prey.  See  1  Sam.  17  : 
34-37. 

12,  13.  The  marks  of  false  shepherds, 
or  hirelings,  those  who  set  themselves 
up  as  guides  and  defenders  of  the  people, 
having  their  own  gain  in  view,  are  veiy 
different.  Our  Lord,  doubtless,  has  in 
mind  some  of  those  whom  he  was  ad- 
dressing, and  also  the  false  prophets 
of  old,  Th«y  failed  the  people  at  the 
critical  moment,  in  the  time  of  danger, 
and  left  the  flock  scattered  and  shep- 
herdless.  Th'is  was  the  condition  of 
the  Jewish  people  in  Christ's  day. 
The  words,  the  sheep,  the  hireling 
fleeth,  at  the  end  of  ver,  12  and  the 
beginning  of  ver.  13  should  be  omitted, 
according  to  the  best  text.  It  will 
read :  Leaveth  the  sheep  and  fleeth ; 
and  the  ivolf  catcheth  and  scattereth 
them,  because  h*  is  an  hii  eling,  etc. 


186 


JOHN  X. 


A.  D.  29 


13  The  hireling  fleeth,  because  he  is  an  hireling,  ^  and 

14  careth  not  for  the  sheep.     I  am  the  good  shepherd, 

15  and  *know  my  sheep,  and  ^am  known  of  mine;  as  the 
Father  knoweth  me,  even   so  know  I  the   Father: 

IG  and  I  lay  down  my  life  for  the  sheep.  And  ^  other 
sheep  I  have,  which  are  not  of  this  fold:  ''them  also 
\  must  bring, 'and  they  shall  hear  my  voice;  Jand 

56.  8;  Ezek.  34.  11,  12;  Rom.  15.  9-12.  »>  Mark  16.  15;  Luke  14.  22; 

Acts  15. 14;  JKoni.  10.  12-15.  «  ch.  6.  37;  Rev.  3.  20.  J  Ezek.  37. 

22 ;  Eph.  2.  14 ;  1  Pet.  2.  25. 


*  Phil.  2.  20,  21. 

•  ver.  27;  Ps.  1.6; 

lCor.8.3;2TtiiL 

2.  19 ;  Rev.  2.  2. 
'  ch.  17.  8;  Eph.  1. 

17;  2  Tim.  1.  12; 

1  John  5.  20. 
8  Gen.  49.  10  ;  Ps. 

72.  10,11, 17;  Ida. 


13.  Because  he  is  an  hireling. 

The  hireling  is  one  who  serves  merely 
for  gain ;  he  is  a  worldly  pastor,  ancl 
has  no  personal  interest  in  the  sheep. 
They  are  not  safe  in  his  hands,  for  he 
will  risk  and  suffer  nothing  for  them. 
"  The  life  of  a  shepherd  is  arduous. 
His  duties  are  too  severe  to  be  faith- 
fully performed  by  hirelings.  It  is 
rare,  therefore,  to  find  any  one  engaged 
in  this  calling  simply  for  hire.  Owners 
of  flocks  engage  shepherds  generally  by 
bargaining  for  the  delivery  of  a  certain 
amount  of  curdled  milk  and  cheese,  and 
a  fixed  number  of  lambs  and  sheep, 
yearly,  besides  maintaining  the  flock 
undiminished,  while  the  shepherds  are 
paid  for  their  trouble  by  whatever  they 
can  obtain  beyond  this." — Dr.  H.  J. 
Van  Lennep,  Bible  Lands,  p.  184. 

14,  15.  I  am  the  good  shepherd. 
This  is  made  more  emphatic  by  its  repe- 
tition and  by  the  contra.st  just  made  be- 
tween the  false  and  the  .true  shepherd. 
And  know  my  sheep,  and  am 
known  of  mine,  etc.  Our  common 
version  wrongly  makes  ver.  15  an  in- 
dependent sentence,  and  thus  the  true 
and  full  sense  is  obscured.  The  two 
verses  should  be  connected  and  read  as 
follows:  And  know  mine,  and  mine 
know  me,  just  as  the  Father  knows 
me  and  I  know  the  Father.  The  term 
**  to  know  "  is  used  here  in  the  peculiar 
and  endearing  sense  of  2  Tim.  2  :  19, 
and  is  synonymous  with  ''  to  love." 
The  mutual  knowledge  of  Christ  and 
his  people  is  as  deep,  intimate,  and 
loving  as  the  mutual  knowledge  of  the 
Father  and  the  Son.  Our  Lord  means 
to  show  by  these  words  that  he  has  the 
characteristic  marks  of  a  true  shepherd 
in  that  he  has  an  intimate  acquaintance 
with  his  flock,  and  is  about  to  lay  down 
his  life  for  their  salvation.  And  I  lay 
down  my  life  for  the  sheep.  Christ 
plainly  implies  that  it  is  his  fixed  pur- 


pose to  lay  down  his  life ;  that  he  does 
it  of  his  own  free  choice;  and  that  there 
is  a  necessity  for  his  doing  so  in  the  con- 
dition and  danger  of  those  who  are  called 
his  sheep.  He  gives  his  life  for  the 
sheep— that  is,  in  their  behalf,  for 
their  benefit.  As  the  sheep  are  in 
danger,  and  would  die  were  not  the 
life  of  the  shepherd  interposed,  the 
doctrine  of  substitution,  or  the  vica- 
riousness  of  Christ's  death,  is  implied, 
though  not  directly  stated,  in  this  pas- 
sage. It  should  be  noted  that  the  Good 
Shepherd  lays  down  his  life  for  the 
sheep,  and  not  to  confirm  the  truth  of 
his  doctrines.  The  sense  in  which  the 
words  are  to  be  taken  will  be  explained 
by  such  passages  as  Matt.  20  :  28  and 
Rom.  5  :  6. 

16-18.  The  Extent  of  His  Flock 
FOR  WHICH  He  willingly  lays 
DOWN  His  Life. 

16.  By  this  fold  Jesus  no  doubt 
means  believers  on  him  from  among 
the  Jews.  Other  sheep  are  those 
who  should  believe  on  him  from 
among  the  Gentiles.  Though  uncon- 
verted, he  has  them;  they  are  already 
his  in  the  purpose  of  his  grace.  Com- 
pare Acts  18  :  10:  "I  have  much  peo- 
ple in  this  city."  "  They  were  yet  with- 
out, among  the  Gentiles,  predestinated, 
not  yet  gathered  in.  These  he  knew 
who  had  prede.stinated  them  :  he  knew 
who  had  come  to  redeem  them  with  the 
shedding  of  his  own  blood.  He  saw 
those  who  did  not  yet  see  him.  He 
knew  them  who  yet  believed  not  in 
him." — Augustine,  as  quoted  by  Ryle. 
Them  also  I  must  bring,  in  the  ful- 
filment of  prophecy  and  to  carry  out  the 
great  purpose  of  his  coming.  In  carry- 
ing out  this  purpose  Christ  uses  his  peo- 
ple as  instruments.  Yet  he  is  chief  in 
the  matter,  for  the  saints  are  "the 
called  of  Jesus  Christ,"  Rom.  1  :  6. 
They  shall   hear  my  voice,  so  u 


A.  D.  29. 


JOHN  X. 


18? 


17  there  shall  be  one  fold,  ^  and  one  shepherd.  There- 
fore doth  my  Father  love  me,  because  I  lay  down  my 

18  life,  that  I  might  take  it  again.  '  No  man  taketh  it 
from  me,  but  I  lay  it  down  of  myself.  I  have  power 
to  lay  it  down,  and  I  "*  have  power  to  take  it  again. 
"  This  commandment  have  I  received  of  my  Father. 

19  "There  was  a  division  therefore  again  among  the 

20  Jews  for  these  sayings.  And  many  of  them  said, 
p  He  hath  a  devil,  and  is  mad ;  why  hear  ye  him  ? 

21  Others  said,  These  are  not  the  words  of  him  that  hath 
a  devil.     Can  a  devil  open  the  eyes  of  the  blind  ? 

Jesus  at.  Jerusalem  at  the  Feast  of  Dedication :  Jews  charge 
him  with  blasphemy,  and  again  attempt  to  seize  him. 

22  And  it  was  at  Jerusalem  the  feast  of  the  dedication. 


k  Ezek.     34. 
Heb.  13.  20. 


23' 


»cli.  19.  11; 
26.  5:3-56. 


Matt 


»  ch.  2.  19-21. 

n  ch.  6.  38 ;  14,  31 
15.   10;    Acts  2 
24,  32;   Heb.  5. 
6-9. 

•  ch.  7.  40-43 ;  9. 16. 

Pch.7.20;8.48,52. 


to  believe  and  obey.  There  is  implied 
here  a  purpose  to  draw  them  to  himself 
by  an  inward  efficacious  call.  There 
was  a  cheering  promise  in  these  words 
for  the  disciples,  for  the  sheep  among 
the  heathen  to  whom  they  were  to 
preach  would  listen  and  be  converted. 
There  shall  be  one  fold,  or  one 
flock,  as  the  same  word  is  translated 
in  Matt.  26  :  31 ;  Luke  2  :  8 ;  1  Cor.  9  : 
7.  This  will  be  completely  fulfilled 
only  when  *'  the  fulness  of  the  Gentiles 
be  come  in,"  and  "  all  Israel  shall  be 
saved,"  Rom.  11  :  25,  26.  "  The  dis- 
ciples of  Jesus,  whether  Jews  or  Gen- 
tiles, shall  be  essentially  'one  flock,' 
united  in  their  relations  to  the  *  one 
Shepherd.'  Our  Lord  does  not  say 
'one  fold,'  for  this  unity  is  not  that  of 
any  mere  external  organization." — An. 
Par.  Bible.  This  is  a  most  important 
distinction,  since  there  may  be  many 
folds,  but  only  one  flock.  All  true  fol- 
lowers of  Christ  make  up  the  one  body. 
Compare  Eph.  2  :  13-18.  One  king- 
dom, but  many  local  churches. 

17.  Therefore  (compare  Isa.  53  :  12 
and  Phil.  2  :  6-11)  doth  my  Father 
love  me,  etc.  As  the  Son  showed  his 
love  to  the  Father  by  his  voluntary 
humiliation  and  self-sacrifice  in  behalf 
of  the  flock,  so  the  Father's  love  to  him 
finds  its  justification  in  the  same  act. 
That  I  might  take  it  again ;  his 
rising  from  the  dead  was  as  necessary 
as  his  dying,  for  by  his  resurrection  he 
secured  the  fruits  of  his  death.  Com- 
pare Rom.  4  :  25. 

18.  No  man  taketh  it  from  me, 
etc.  His  sacrifice  was  purely  volun- 
tary.    Neither  in  his  death  nor  in  his 


resurrection  was  Christ  passive;  he  rose 
by  his  own  divine  power.  Compare 
Acts  2  :  24,  32 ;  1  Pet.  3:18;  John  2  : 
19.  From  which  we  infer  that  in  every 
part  of  Christ's  mediatorial  work  the 
three  persons  of  the  Trinity  concurred 
and  co-operated.  This  command- 
ment, etc.  "My  death  is  my  own 
voluntary  act  (see  ch.  18  :  5-8),  for  I 
have  the  right  of  my  own  life ;  yet  it 
is  also  an  act  of  obedience  to  the  com- 
mandment which  *  I  have  received  from 
my  Father.'  It  is  the  combination  of 
this  right  or  power  with  obedience  that 
gives  value  to  the  sacrifice  of  Christ." — 
An.  Par.  Bible. 

19-21.  Fresh  Discussion  and  Di- 
vision arouSed  by  the  Words  of 
Jesus. 

19.  There  was  a  division,  as  twice 
before,  because  of  Christ's  words.  See 
ch.  7  :  43  and  9  :  16.  That  he  should 
be  the  cause  of  division  was  foretold. 
See  Isa.  8:14;  Luke  2  :  34. 

20,  21.  Different  impressions  are  made 
by  the  same  words  of  Christ  on  differ- 
ent hearers.  In  his  claim  to  be  the 
Good  Shepherd,  and  to  have  power  to 
lay  down  his  life  and  to  take  it  again, 
the  one  saw  only  the  senseless  talk  of 
a  madman,  the  other  compared  his 
words  with  his  work,  and  concluded 
that  These  are  not  the  words  of 
him  that  hath  a  devil,  or  demon. 
The  fact  that  Jesus  had  opened  the 
eyes  of  the  blind  (ch.  9)  seemed  too 
great  to  have  been  wrought  by  the 
agency  of  demons.  Such  could  only 
be  produced  by  the  power  of  God. 

22-39.  Jesus  at  the  Feast  op 
Dedication. 


188 


JOHN  X. 


A.  D.  29 


23  And  it  was  winter ,  and  Jesus  walked  in  tlie  temple 
^  in  Solomon's  porch. 

24  Then  came  the  Jews  round  about  him,  and  said 
unto  him,  How  long  dost  thou  make  us  to  doubt? 
•■  If  thou  be  the  Christ,  tell  us  plainly. 

25  Jesus  answered  them,  *  I  told  you,  and  ye  believed 
not.     The  works  that  I  do  in  my  Father's  name,  they 

2t>  bear  witness  of  me.     But  *ye  believe  not  because  ye 


1  Acta  3.  11  •  6.  12. 


»ch.  8.  25, 53;  Luke 
22.  67-70. 

»  ch.  5.  17-43. 

»  vers.  14,  27  ;  ch.  6. 
37,  44,  45,  65 ;  8- 
47 ;  1  John  4.  6. 


22,  23.  The  feast  of  the  dedica- 

lioii,  rather,  Aiid  the  feast  of  the  dedi- 
cation came  (or  occurred)  at  Jerusalem.. 
Some  time  probably  intervened  between 
the  last  verse  and  this.  This  was  insti- 
tuted by  Judas  Maccabeus,  B.  c.  164,  to 
commemorate  the  purging  of  the  tem- 
ple and  the  rebuilding  of  the  altar  after 
the  profanation  by  Antiochus  Epiph- 
anes.  It  commenced  on  the  25th  of  Chis- 
leu  (that  is,  December  20th,  a.  D.  29), 
and  lasted  eight  days,  but  did  not  re- 
quire attendance  at  Jerusalem,  being 
celebrated  by  the  Jews  at  their  homes 
by  festivity  and  the  illumination  of 
their  dwellings,  1  Mace.  4  :  52-59 ;  Jos., 
Antiq.,  xii.  7,  6,  7.  From  John's  nar- 
rative it  appears  that  Jesus  remained  in 
Judaea  after  the  feast  of  tabernacles, 
which  I  believe  to  be  confirmed  by  a 
proper  view  of  Luke's  narrative,  and 
nence  was  at  Jerusalem  at  this  festival. 
The  fact  that  the  Jews  did  not  go  up  to 
Jerusalem  to  observe  this  feast  is  a  con- 
firmatory argument  for  our  Lord's  stay 
at  Jerusalem  and  its  vicinity  during  the 
seven  weeks  between  the  feast  of  taber- 
nacles and  that  of  dedication.  It  was 
winter,  suggests  the  weather  of  that 
season,  and  the  reason  why  he  walked 
in  the  covered  porch  of  Solomon  in- 
stead of  the  open  courts  of  the  temple. 
It  was  a  protection,  not  only  from  the 
cold,  but  perhaps  from  the  wintry 
Btorm.  Solomon's  porch,  the  east- 
ern colonnade  of  the  temple,  probably 
where  that  of  Solomon  formerly  stood. 
(For  the  connection  of  events  and  the 
probable  position  of  this  section  see 
Author's  Harmony,  pp.  276,  277.) 

24.  Then  came  the  Jews,  the 
rulers,  not  the  common  people,  round 
about  him.  The  words  seem  to  come 
from  an  eye-witness.  Quite  likely  John 
was  with  him.  How  long  dost  thou 
make  us  to  doubt  ?  .  .  .  tell  us 
plainly.  "  Do  not  keep  us  in  doubt 
by  the  use  of  ambiguous  words  and 
6gurative  terms."     Our  Lord  had  fre- 


quently spoken  to  the  Jews  regarding 
himself  in  such  a  way  as  to  leave  them 
in  no  doubt  as  to  who  he  was  ;  but  for 
wise  reasons  he  had  not  said  plainly, 
"  I  am  the  Messiah."  Their  request  at 
this  time  was  no  doubt  intended  to  draw 
from  him  a  declaration  for  which  they 
might  stone  him  on  the  spot  as  a  blas- 
phemer. It  seems  very  probable  that 
these  who  encircled  Jesus  were  some  of 
the  persons  spoken  of  in  verses  19-21, 
and  that  their  presence  calls  to  mind 
the  illustration  of  the  shepherd  and  the 
sheep,  vers.  26-29. 

25.  I  told  you,  in  such  discourses  as 
are  recorded  in  ch.  5  :  17-47 ;  8  :  12-59. 
The  immediate  reference  here  is  no 
doubt  to  the  proclamation  of  himself  as 
the  Good  Shepherd.  Ye  believed  not, 
"  You  did  not  credit  my  words  when  I 
declared  myself  to  be  the  Messiah ; 
but,"  he  says  in  substance,  "  further 
declarations  are  not  necessary  to  show 
who  I  am."  The  works  that  I  do 
in  my  Father's  name,  they  bear 
witness  of  me — "they  confirm  all  I 
have  said,  and  furnish  the  clearest  evi- 
dence that  I  am  from  God,  for  no  man 
can  do  the  miracles  that  I  do  except 
God  be  with  him."  See  ch.  3:2;  5 :  36 ; 
7:31;  9  :  33,  34 ;  Acts  2  :  22.  "  Our 
Lord's  ministry  was  accredited  by  the 
miracles  which,  like  flashes  of  the  in- 
dwelling Deity  breaking  through  the 
veil  of  the  flesh,  proved  him  to  be  more 
than  man."  —  God's  Word  Written, 
Garbett,  p.  96. 

26.  Because  ye  are  not  of  my 
sheep.  "  Faith  is  one  of  their  marks. 
Not  being  Christ's  sheep  was  not  the 
cause  of  the  unbelief  of  the  Jews,  but 
their  unbelief  was  the  evidence  that 
they  were  not  Christ's  sheep." — Ryle. 
As'  I  said  unto  you.  See  ch.  8  :  47 
and  ver.  3,  4  of  this  cliapter.  The 
clause  is  omitted  by  the  oldest  and  best 
critical  authorities,  but  retained  by 
others.  If  genuine,  it  would  seem  best 
to  connect  it  with  the  following  verse, 


A.  D.  29. 


JOHN  X. 


189 


27  are  not  of  my  sheep,  as  I  said  unto  you.     My  sheep   »  ch.  6.  27 ;  17.  2 
hear  my  voice,  and  I  know  them,  and  they  follow      Rom.  6.23 ;  i  Cor 

28  me :  "  and  I  give  unto  them  eternal  life ;  and  ^  they 
shall  never  perish,  neither  shall  any  man  pluck  them 

29  out  of  '  my  hand.     My  Father,  which  gave  them  me, 
is  greater  than  all ;  and  no  man  is  able  to  pluck  them 

30  out  of  my  Father's  hand.     *  I  and  my  Father  are  one. 

31  Then  ^  the  Jews  took  up  stones  again  to  stone  him. 

32  Jesus  answered  them,  ^Many  good  works  have  I 

'  ver.  38;  ch.  14.  9-11 ;  17.  11,  21,  22.        7  ch.  8.  59.        »  1  Pet.  1.  21-23. 


2.  12 ;  1  John  2. 

25  ;  5.  11. 
»ch.  3.  15;  6.  39, 

40;  17. 11, 12;  18. 

9;  1  Sara.  2.  9; 

Rom.  8.  1,  33-39  ; 

Col.  3.  3,  4. 
'  Deut.  33.  3 ;  Isa. 

49.  16  ;  2  Tim.  1. 

12. 


and  read,  As  I  said  unto  you,  my  sheep 
hear  my  voice,  etc. 

27.  My  sheep  hear  my  voice  is  in 
contrast  with,  Bat  ye  believe  not,  in  the 
preceding  verse ;  "  to  believe  on  him " 
and  "  to  hear  his  voice"  are  terms  ex- 
pressing the  same  idea. 

28.  And  I  give  unto  them,  etc. 
We  have  seen  the  character  of  the 
"  sheep,"  and  now  our  attention  is  di- 
rected to  their  blessed  privileges — eter- 
nal life  and  eternal  security  from  all 
foes.  I  give,  in  the  present,  not  "I 
will  give,"  in  the  future.  Eternal  life 
is  the  present  possession  of  believers. 
They  shall  never  perish.  They 
shall  in  no  wise  be  lost,  ch.  6  :  35,  39, 
40;  Rom.  8:30-39.  Neither  shall 
any  man,  any  one,  man,  angel,  or 
devil.  The  Good  Shepherd  is  superior 
in  wisdom  and  might  to  all  the  enemies 
of  his  people.  Neither  life  nor  death, 
nor  angels  nor  principalities  nor  pow- 
ers, nor  things  present  nor  things  to 
come,  nor  height  nor  depth,  nor  any 
other  created  thing,  shall  ever  be  able 
to  separate  them  from  his  loving  care. 
The  perpetuity  of  grace  in  believers, 
and  the  certainty  .,hat  they  shall  never 
be  cast  away,  could  scarcely  be  asserted 
in  more  plain  and  positive  language. 
To  interpret  these  words  to  mean,  "  They 
shall  never  perish  so  long  as  they  re- 
main my  sheep,"  or,  "  They  shall  never 
perish  through  any  defect  on  my  part," 
is  only  to  say  that  Christ  attempts  to 
secure  eternal  life  for  his  people,  but 
in  some  cases  makes  a  humiliating  fail- 
ure. The  gift  of  eternal  life  is,  It  may 
reverently  be  said,  of  little  worth  to  us 
unless  it  includes  a  guarantee  against 
our  own  weakness. 

29.  My  Father,  which  gave  them 
me,  is  greater  than  all ;  he  is  al- 
mighty, no  adverse  power  can  contend 
with  him,  Isa.  27  :  2-4.  And  no  man, 
no   one,  is   able    to    pluck    them. 


'■'Them"  is  not  in  the  Greek,  but  is 
implied.  Our  Lord  by  these  words 
seems  to  say,  "  No  one,  however  power- 
ful, can  snatch  my  sheep  from  my  care, 
any  more  than  from  the  care  of  my 
Father,  who  is  almighty."  The  reason 
is  given  in  the  next  verse. 

30.  I  and  my  Father  are  one. 
From  the  connection  in  which  these 
words  stand,  we  must  interpret  the 
union  here  expressed  to  be  a  harmony 
of  power  and  operation.  The  main 
thought  intended  to  be  conveyed  in  this 
and  the  two  verses  preceding  appears 
to  be  that  Christ's  people  are  perfectly 
safe  in  his  keeping,  because  he,  like 
his  Father,  is  inlinite  in  power.  Unity 
of  interest,  design,  and  essence  are  all 
implied  in  the  context,  but  not  directly 
stated  here.  "One  in  power,  or  of  the 
same  power.  But  if  one  in  power,  one 
in  Godhead,  essence,  and  nature ;  there- 
fore when  he  said,  '  I  and  the  Father,* 
he  signified  a  duality  of  persons,  a  dis- 
tinction of  substances;  but  when  he 
added,  '  we  are  one,'  he  signified  a  one- 
ness of  Godhead,  an  identity  of  nature, 
essence,  and  power." — Euthymius  ZiGr- 
ABENUS,  as  quoted  by  Tittraann.  The 
Saviour  has  now  answered  indirectly 
the  request  made  by  the  Jews  in  the 
twenty-fourth  verse. 

31-38.  The  Jews  REGARD  THE  High 
Claims  of  Jesus  as  Blasphemy,  and 

ARE  ABOUT  TO  StONE  HIM. 

31.  Took  up  stones  again  to 
stone  him.  They  had  perhaps  come 
prepared  to  do  so  if  in  his  answer  he 
should  again  assert  his  equality  with 
God,  as  in  ch.  8  :  58,  59.  There  were 
probably  stones  lying  about  which  had 
been  brought  there  for  the  temple, 
which  was  not  yet  completed.  The 
Jews  appear  to  have  caught  up  the 
stones  in  a  tumultuous  manner. 

32.  While  the  stones  are  in  their 
hands    Jesus    proceeds   with   ci^lmnes* 


190 


JOHN  X. 


A.  D.  29 


showed  you  from  my  Father;  *for  which  of  those 

33  works  do  ye  stone  me?  The  Jews  answered  him, 
saying,  For  a  good  work  we  stone  thee  not ;  ^  but  for 
blasphemy;  and  because  that  thou,  being  a  man, 
"makest  thyself  God. 

34  Jesus  answered  them,  "^Is  it  not  written  in  your 

35  law,  I  said.  Ye  are  gods?  If  he  called  them  gods, 
•unto  whom  the  word  of  God  came  (^and  the  Scrip- 

3fi  ture  cannot  be  broken),  say  ye  of  him,  «  whom  the 
Father  hath  sanctified,  and  ''sent  into  the  world, 
Thou  blasphemest ;  *  because  I  said,  I  am  i  the  Son  of 


•Pa.  35.   12;   109. 

4,  5. 
t  Lev.  24.  16. 
«  ch,  5.  18. 
d  Ex.  22.  28. 
•  Rom.  13.  1. 
'Matt.  5. 18;  Luke 

IH.  17. 
8ch.  3.  34;  6.27. 
•>ch.  3.  17;  5.  36, 

37  ;  6.  38,  39,  57  ; 

8.42. 
«  ver.  30;  ch.  5.  17, 

18. 
J  ch.  9. 35-37;  Luke 

1.35. 


and  dignity  to  answer  them.  We  never 
see  him  showing  signs  of  fear  or  terror 
in  the  presence  of  human  passion.  His 
bearing  throughout  the  gospel  history 
is  like  that  of  the  Son  of  God.  Many 
good  works.  He  had  fed  the  hungry, 
he  had  restored  the  maimed,  he  had 
cleansed  the  lepers,  he  had  cured  the 
sick,  he  had  cast  out  demons,  he  had 
recovered  the  paralytic,  he  had  raised 
the  dead,  he  had  employed  his  energies 
solely  in  doing  good,  Acts  10  :  38.  Have 
I  showed  you.  AH  these  things  were 
not  only  done,  but  showed — exhibited 
before  their  eyes  as  a  proof  of  what 
he  was,  ch.  2':  11 ;  17  :  6 ;  1  Tim.  3  : 
16;  1  John  1:2;  3:8.  From  my 
Father.  These  good  works  he  was 
commissioned  by  the  Father  to  do ;  they 
were  done  by  his  will  and  authority. 
By  these  words  Jesus  would  repel  their 
charge  that  he  was  assuming  preroga- 
tives to  which  he  had  no  right.  For 
which  of  those  works  do  ye  stone 
me  ?  He  appeals  to  their  sense  of  jus- 
tice, and  says  in  effect,  "  It  cannot  be 
that  you  are  about  to  stone  me  for  any 
of  those  good  works." 

33.  For  a  good  work  we  stone 
thee  not.  They  could  not  deny  that 
his  works  were  good,  for  even  the  heal- 
ing of  the  blind  man  on  the  Sabbath 
day  (ch.  9)  was  a  good  work,  and,  as 
they  knew,  not  against  the  spirit  of  the 
Sabbath  law.  They  therefore  charge 
him  with  blasphemy,  which  accord- 
ing to  their  law  was  punishable  with 
death  by  stoning  (see  Lev.  24  :  14-16). 
But  being  under  E,oman  dominion, 
they  had  no  right  to  execute  such  a 
law.  The  exact  nature  of  the  blas- 
phemy was  that  thou,  being  a  man — 
only  a  man  they  muan — makest  thy- 
self God,  that  is,  equal  to  God.  It 
seems  plain  from  these  words  that  the 


Jews  understood  Christ  to  claim  for 
himself  a  divine  nature,  equality  with 
God.  Kyle  observes  with  great  force: 
"This  'contemporaneous  exposition,'  to 
use  a  legal  phrase,  of  our  Lord's  woi'ds 
deserves  great  respect  and  carries  with 
it  great  weight  and  authority."  If 
Jesus  in  calling  God  his  Father,  and  in 
saying  that  he  and  the  Father  were  one, 
did  not  mean  to  claim  equality  with 
I  him,  he  might  easily  have  corrected 
I  the  erroneous  interpretation  which  the 
I  Jews  put  upon  his  words.  He  does  not 
do  so  here  or  on  any  other  occasion. 
Compare  ch.  5  :  18. 

34.  Is  it  not  written  in  your  law. 
Law  here  includes  the  whole  Old  Tes- 
tament. Jesus  shows  by  their  own 
Scriptures  that  he  does  not  blaspheme 
in  claiming  to  be  the  Sou  of  God.  Ye 
are  gods.  "  I  have  said.  Ye  are  gods ; 
and  all  of  you  are  children  of  the  Most 
High."  Ps.  82  :  6.  Jesus  quoted  part 
of  the  verse,  leaving  his  hearers  to 
recollect  the  rest.  Magistrates  and 
judges,  being  earthly  rulers  under  Je- 
hovah, the  supreme  Ruler,  had  applied 
to  them  the  title  of  gods  and  sons  of 
God. 

35.  If  he  called  them  gods,  etc. 
The  reference  is  to  princes  and  judges 
who  were  commissioned  to  rule  and 
judge  in  God's  name.  And  the  Scrip- 
ture cannot  be  broken  ;  this  they 
acknowledge — this  Scripture  cannot  be 
explained  away.  It  is  therefore  true 
that  magistrates  may  be  called  gods 
without  injury  to  the  majesty  of  the 
one  living  and  true  God.  Since  our 
Saviour's  argument  here  turns  upon  the 
one  word,  gods,  the  bearing  of  this  pas- 
sage on  the  verbal  inspiration  of  the 
Scri})tures  is  evident. 

36.  Whom  the  Father  hath  sanc- 
tified; set  apart,  appointed  for  au  of- 


A.  D.  30. 


JOHN  X. 


191 


37  God  ?    ^  If  I  do  not  the  works  of  my  Father,  believe   k  ch.  lo.  24 

38  me  not:  but  if  I  do,  though  ye  believe  not  me,  'be-   »ch.5.36;i4.io,iL 
lieve  the   works:   that  ye   may  know,  and  believe, 

39  "that  the  Father  is  in  me,  and  I  in  him.     "Therefore   ""  ver.  30;  ch.  14 
they  sought  again  to  take  him  :  °  but  he  escaped  out 
of  their  hand, 

Jesus  retires  beyond  Jordan. 

40  And  went   away   again   beyond  Jordan   into   the 
place   P  where  John  at  first  baptized ;    and  there  he 


10,  11;  17.  21. 
"Ch.  7. 30, 44;  8.59. 
o  Luke  4.  29,  30. 


pch.  1.  28;  Judg. 

7.  24. 


fice,  and  sent  into  the  world  ;  this 
was  never  said  of  any  of  the  princes  or 
judges.  He  was  appointed  and  sent 
into  the  world  ;  he  was  an  ambassador 
from  above.  They  were  of  the  earth, 
and  the  word  of  God  came  to  them, 
giving  them  a  very  Hniited  authority  to 
speak  or  rule;  his  position  was  infi- 
nitely superior  to  theirs.  Our  Lord's 
argument  was  meant  merely  to  free 
himself  from  the  charge  of  blasphemy. 
If  these  magistrates  of  old  could  be 
called  gods — and  God  had  called  them 
so — he  who  came  from  heaven  with  a 
great  work  to  do  for  humanity  can  with- 
out blasphemy  claim  equality  with  God. 
Jesus  does  not  lower  his  claim  in  the 
least  in  this  argument,  but  if  he  seems 
to  do  so,  he  at  once  takes  up  the  same 
ground  as  at  first  in  the  following 
verses. 

37.  If  I  do  not  the  works  of  my 
Father, — the  works  which  he  doeth, 
works  showing  the  same  wisdom,  pow- 
er, and  goodness, — believe  me  not. 
That  is,  If  you  do  not  witness  miraculous 
works  done  by  me,  I  do  not  ask  you  to 
credit  my  words.  If  you  do  not  see  me 
do  the  works  appropriate  to  one  "  whom 
the  Father  hath  sanctified  and  sent  into 
the  world,"  do  not  believe  my  a.ssertiou 
that  "  I  and  my  Father  are  one."  Com- 
pare ver.  25  ;  ch.  5  :  17,  19-23. 

38.  But  if  I  do,  though  ye  believe 
not  me,  though  you  have  not  that 
spiritual  perception  which  my  sheep 
have,  and  which  would  lead  you  to 
give  credence  to  my  words  when  I  claim 
equality  with  God,  believe  the  works, 
that  is,  "  believe  what  the  works  teach 
concerning  me,"  or,  as  in  ch.  14  :  11, 
"  believe  me  for  the  works'  sake."  The 
works,  then,  were  not  the  objects  of 
faith,  but  the  objects  of  sight,  leading 
on  to  faith  in  the  worker.  Miracles  are 
themselves  evidences  of  power;  their 
ej^tvut  and  character  sho\Y  the  extent 


and  character  of  the  worker's  commis- 
sion and  give  authority  to  his  claims. 
Christ  appeals  not  simply  to  his  works 
as  manifestations  of  power,  but  to  their 
nature  as  "good  works,"  "works  of 
the  Father."  That  ye  may  know, 
and  believe,  etc.  Verses  38  and  39 
have  a  close  connection  with  what 
precedes.  Christ  says  here,  in  effect: 
Though  you  have  not  that  spiritual  in- 
sight that  fixes  its  faith  on  me  at  once, 
let  the  works  that  I  do  show  you  that  I 
am  not  merely  a  man  ;  let  them  remove 
your  prejudices,  so  that  you  may  after- 
ward come  to  the  fuller  belief  in  ray 
oneness  with  the  Father.  Compare 
ver.  30  ;  5  :  19. 

39.  Therefore  they  sought  again, 
etc.  Carried  away  by  their  passion, 
they  refused  to  regard  any  appeal  to 
their  reason,  but  they  clearly  saw  one 
thing  that  many  who  read  his  words 
now  fail  to  see — that  he  did  not  relin- 
quish his  high  claim  of  equality  with 
God.  But  he  escaped  (see  ch.  8  : 
59  ;  Luke  4  :  30)  literally,  he  toent  forth 
out  of  their  hand,  out  of  their  power. 
Christ's  enemies  were  probably  awed 
and  restrained,  so  that  they  were  power- 
less to  carry  out  th(Mr  designs.  (For 
simihir  instances  of  his  divine  influence 
over  men  witne.ss  the  cleansing  of  the 
temple  (ch.  2  :  13-16)  and  the  overpow- 
ering of  the  .soldiers  who  came  to  take 
him,  ch.  18  :  (3. ) 

40.  Beyond  Jordan,  etc.  This  was 
Bethany  (according  to  the  correct  read- 
ing of  ch.  1  :  28,  note  on  which  see),  on 
the  east  side  of  the  Jordan.  We  do  not 
read  that  Jesus  ever  before  revisited 
the  scene  of  his  own  baptism  and  the 
place  where  he  began  his  public  min- 
istry. And  there  he  abode  ;  prob- 
ably not,  as  some  suppose,  in  quiet  re- 
tirement, but  in  teaching  and  healing 
His  stay  beyond  Jordan  probably  oc- 
cupied about  six  weeks,  and  the  tinaf 


192 


JOHN  X. 


A.  D.  30. 


41  abode.     And  many  resorted  unto  him,  and  said,  John 

42  did  no  miracle:  '•  but  all  things  that  John  spake  of    ich. 
this  man  were  true.     'And  many  believed  on  him 
there. 


1. 

29-36. 
»  ch.  2.  23 


15-27 ; 


was  iu  part  filled  up  by  the  events  re- 
coi'ded  in  Luke's  Gospel  from  ch.  13  : 
10  to  17  :  10.  See  Author's  Harmony, 
notes  on  ^2  114,  125. 

41.  And  many  resorted  unto  kim, 
doubtless  from  Jerusalem,  as  they  did 
to  John's  preaching.  John  did  no 
miracle,  "  yet  we  believed  him,"  and 
now  we  see  indeed  that  he  had  a  divine 
commission,  for  all  things  that  John 
spake  of  this  man  were  true.  "A 
very  important  testimony  against  those 
who  explain  the  miracles  of  Jesus  as 
fables  springing  from  the  morbid  love 
of  marvels  is  found  in  this  observation 
that  the  Baptist,  though  it  might  cer- 
tainly be  looked  for  from  him  as  a 
prophet,  performed  no  miracle."  — 
Tholuck.  The  jo^ace  would  recall  the 
testimony  of  John.  In  comparing  what 
John  had  said  with  what  Christ  had 
done,  they  were  forced  to  acknowledge 
that  all  that  John  had  said  was  true — 
that  Jesus  was  indeed  "  the  Lamb  of 
God,  that  taketh  away  the  sin  of  the 
world,"  ch.  1  :  29.  Probably  only  a 
small  part  of  what  John  had  said  con- 
cerning Jesus  is  recorded.  Specimens 
are  to  be  found  in  ch.  1  :  27,  29 ;  3  :  27- 
36.  Heprovedhimself  a  ;?ro/?/te«,  though 
he  wrought  no  miracle. 

42.  Convinced  by  the  testimony  of 
Christ,  fulfilling  the  testimony  of  John 
the  Baptist,  many  believed  on  him 
there.  Thus  Jokn,  being  dead,  yet 
spoke,  and  proved  indeed  a  harbinger 
of  the  Messiah  to  many  there. 

Practical  Remarks. 

1.  Christ  is  our  chief  Shepherd,  and 
he  will  recognize  none  as  shepherds 
who  are  not  in  personal  and  spiritual 
union  with  him,  ver,  1;  Heb.  13:20; 
1  Pet.  2  :  25 ;  5:4. 

2.  The  shepherd  and  sheep  all  enter 
the  same  way;  the  rightful  owner,  how- 
ever, enters  as  one  having  authority, 
ver.  2. 

3.  Only  those  are  true  disciples  or 
ministers  of  Christ  who  believe  in  him 
and  keep  his  command.s,  ver.  3. 

4.  True  Christians  have  discernment 


and  love  for  the  truths  of  the  gospel, 
ver.  4;  1  Cor.  2  :  14,  15. 

5.  Those  who  are  under  the  guidance 
of  Christ,  his  word,  and  his  Spirit,  are 
quick  to  detect  error  and  false  teachers, 
and  have  no  relish  for  either  them  or 
their  teaching,  ver.  5  ;  1  John  4  :  1. 

6.  How  many  read  our  Saviour's 
words,  but,  like  the  Pharisees,  under- 
stand not!  ver.  6  ;  Acts  28  :  26,  27. 

7.  Christ  is  the  Door,  open  to  his 
friends,  shut  against  his  enemies,  vers. 
7-9. 

8.  The  Scriptures  may  also  be  styled 
the  door,  in  the  same  sease  that  they  man- 
ifest Christ  and  he  is  the  manifestation 
of  the  truth,  vers.  7-9;  ch.  5  :  39. 

9.  How  tender  the  care  that  Christ 
the  Shej)herd  exercises  over  his  people ! 
vers.  9-11 ;  Ps.  23. 

10.  How  hearty  should  be  our  siib- 
mission  to  Christ!  how  safe  in  his 
hands  !  vers.  9-14,  27-30. 

11.  Christ  put  his  love  for  his  people 
to  an  actual  test  in  dying  for  them,  ver. 
11;  ch.  15  :  13;  Rom.  5  :  8. 

12.  Times  of  trial  determine  whether 
one  is  a  shepherd  or  a  hireling,  vers.  12, 
13;  2  Tim.  4  :  10,14. 

13.  False  shepherds  make  the  world 
their  object,  and  cause  the  flock  of  God 
to  minister  to  their  own  selfishness,  vers. 
12,13. 

14.  The  relations  of  Christ  to  bis  peo- 
ple are  most  intimate,  and  will  be  eter- 
nal, vers.  14,  15  ;  Ps.  112  :  6  ;  Isa.  31 :5. 

15.  Christ's  death  was  iijecessary  in 
procuring  the  salvation  of  his  people, 
vers.  15,  17 ;  1  Pet.  2  :  24 ;  3  :  18. 

16.  Christ  knows  every  one  of  his 
flock.  Not  one,  however  humble,  poor, 
or  weak,  will  be  forgotten,  neglected,  or 
forsaken,  vers.  14-16,  27-30. 

17.  How  extensive  Christ's  love !  All 
his  people,  of  every  time  and  place, 
will  in  due  time  be  gathered  into  one 
flock  under  one  She])herd,  ver.  16. 

18.  The  voluntariness  of  Christ's 
death  shows  how  great  his  love  and  how 
great  its  necessity,  vers.  17,  18. 

19.  Christ's  words  have  in  every  age 
produced  division  among  men,  ver.  19  j 
Matt.  10  :  34-38, 


A.  D.  30. 


JOHN  XI. 


193 


Jesus  receives  news  of  Lazarus'  sickness, 
XI.    NOW  a  certain  man  was  sick,  named  Lazarus,  of 


20.  How  greatly  does  prejudice  blind 
the  mind  against  the  truth  !  What  need 
of  the  Holy  Spirit  to  enlighten  us  to 
discern  the  teachings  of  Christ!  vers. 

19,  20;  1  Cor.  2  :  14 ;  3:1. 

21.  The  life,  character,  and  works  of 
Christ  are  such  as  to  convince  a  candid 
mind  of  the  truth  of  his  doctrine,  vers, 

20,  21. 

22.  Days  of  dedication,  thanksgiving, 
and  prayer  are  proper  and  productive 
of  good  if  kept  in  accordance  with  the 
teaching  of  Christ,  ver.  22. 

23.  "  The  Jews  pretended  that  they 
only  doubted;  Christ  declared  that  they 
did  not  believe.  Scepticism  in  religion 
is  no  better  than  infidelity  "  (M. 
Henry),  vers.  24,  25. 

24.  Infidelity  and  unbelief  have  their 
root  in  a  depraved  heart,  ver.  26. 

25.  Christ's  sheep  are  Christ-like : 
they  learn  his  doctrine,  obey  his  words, 
and  imitate  his  example,  ver.  27. 

26.  The  true  disciple  is  not  driven, 
but  drawn,  by  Christ's  love.  He  fol- 
lows him,  ver.  27. 

27.  The  believer  is  'secure,  because 
he  is  kept  by  an  almighty  hand,  vers. 
28,  29. 

28.  The  saint's  perseverance  is  made 
certain  by  the  power  of  God  vouch- 
safed in  his  behalf,  vers.  28,  29. 

29.  The  divinity  of  Christ  is  a  som*ce 
of  comfort  and  hope  to  God's  people, 
and  was  so  presented  by  Christ,  ver.  30. 

30.  The  more  Christ  is  presented,  the 
more  are  his  enemies  aroused  in  their 
opposition,  vers.  31-33. 

31.  The  enemies  of  Jesus  can  find  no 
just  ground  for  their  opposition,  vers. 
32,  33. 

32.  Professed  Christians  who  deny 
the  divinity  of  Christ  are  condemned 
by  the  Scriptures,  as  were  the  Jews  of 
old,  vers.  33-36. 

33.  Jesus  proved  his  Messiahship  and 
divinity  by  his  divine  works,  vers.  37, 
38. 

34.  Christ  attached  high  importance 
to  the  Scriptures,  and  put  high  honor 
upon  his  miracles,  vers.  35-37. 

35.  Jesus  does  not  require  a  blind 
faith  without  proof,  but  a  faith  grounded 
on  his  divine  words  and  works,  vers.  35- 
38. 

I? 


36.  It  does  no  good  to  reason  with 
men  who  are  blinded  by  prejudice  and 
human  tradition,  ver.  39. 

37.  The  simple-minded  and  candid 
find  evidence  where  the  prejudiced  find 
none,  vers.  41,  42. 

38.  The  preacher's  success  is  not  con- 
fined to  his  lifetime,  vers.  41,  42. 

39.  Preaching  repentance  prepares 
the  way  for  preaching  the  fulness  of 
gospel  grace,  vers.  41,  42. 

CHAPTER  XI. 

We  find  recorded  in  this  chapter  one 
of  the  most  remarkable  miracles  of  our 
Lord.  In  the  working  of  the  miracle, 
and  in  the  events  attending  it,  we  see 
manifested  in  a  wonderful  manner  both 
the  divine  power  and  glory  of  Christ 
and  also  his  keen  and  tender  human 
sympathy.  The  events  of  this  chapter 
are  narrated  by  John  alone.  It  has 
seemed  strange  to  some  that  such  an 
important  circumstance  in  our  Lord's 
history — one  that  appears  to  have  deci- 
ded the  course  of  the  Jewish  rulers 
with  regard  to  him — should  have  been 
passed  over  in  silence  by  the  other 
evangelists.  Older  writers  have  ex- 
plained this  by  saying  that  the  other 
evangelists  wrote  while  Lazarus  was 
still  living,  and  omitted  it  from  deli- 
cacy or  for  the  sake  of  saving  him 
from  notoriety  or  danger  from  hostile 
Jews.  But  no  one  of  the  Gospel  his- 
torians, nor  the  four  combined,  record 
all  the  words  and  works  of  Jesus.  In- 
deed, it  would  have  been  impossible,  aa 
the  words  of  John  imply  ch.  21  :  25. 
Each  writer,  guided  by  the  Spirit, 
seizes  upon  those  events  in  his  Master's  - 
career  which  will  best  serve  his  purpose 
in  writing.  Now  this  miracle  is  pur-^ 
posely  recorded  by  John  alone  in  ac- 
cordance with  his  design  to  set  forth 
Christ  as  the  light  and  life  of  men — to 
give  unto  us  the  "  gospel  of  the  Son  of 
God."  The  motive  of  our  Lord  in 
working  this  miracle  just  when  and 
where  he  did  may  have  been  to  supply 
the  Jewish  rulers  one  more  incontro- 
vertible proof  that  he  was  the  Son  of 
God,  the  promised  Messiah.  It  may 
also  have  been  intended  to  prepare  tk§ 


194 


JOHN   XI. 


A.  D.  30. 


Bethany,  the  town  of  "Mary  and  her  sister  Martha.   «  Luke  lo.  38-42. 


minds  of  the  people  for  his  own  res- 
urrection. After  the  raising  of  Laza- 
rus they  coukl  not  say  that  the  resurrec- 
tion of  Jesus  was  incredible.  Of  all  the 
miracles  of  Jesus,  this  is  supported  by 
the  strongest  evidence  and  is  the  most 
ihoro  ighly  credible.  When  we  regard 
all  the  circumstances — the  time,  the 
place,  its  great  publicity — it  requires 


more  credulity  to  deny  it  than  it  does 
to  believe  it. 

It  was  while  Jesus  was  in  Peraea, 
whither  he  had  retired  for  a  while  from 
the  fury  of  his  enemies,  that  news  came 
to  him  that  Lazarus  his  friend  was  sick, 
vers.  1-4.  After  waiting  two  days  where 
he  was,  he  informs  his  disciples  that 
Lazarus  was  really  dead,  vers.  5-14. 


BETHANY. 


Braving  now  all  danger  from  his  ene- 
mies, he  departs  for  Bethany  for  the 
purpose  of  raising  Lazarus  from  the 
dead,  vers.  15-18.  On  his  arrival,  he 
finds  him  alreadj'  buried,  and  many 
Jews  present  with  Mary  and  Martha, 
comfr)rting  them,  ver.  20.  Martha^  hear- 
ing that  the  Master  has  come,  goes  out 
to  meet  him,  and  a  precious  dialogue 
eoncerning  the  resurrection  is  carried 
on  between  them,  until  Martha  con- 
fesses her  implicit  faith  in  him  as  the 
Messiah,  vers.  20-27.  Mary,  being  sent 
for,  comes  to  Jesus  weeping,  followed 
by  the  Jews,  also  weeping,  vers.  28-32. 
Jesus  is  deeply  moved  by  the  sight,  and 
he,  weeping  too,  arrives  at  the  grave, 
vers.  .33-38.     He  directs  them  to  open 


the  tomb,  prays  to  the  Father,  bids 
Lazarus  come  forth  before  all,  and  com- 
mands them  to  loose  him  and  let  him 
go,  vers.  39-44.  Many  of  the  Jews 
who  witnessed  the  miracle  believed, 
and  others  were  hardened  in  their  un- 
belief, vers.  45,  46.  The  rulers,  having 
been  informed  of  what  was  done  at 
Bethany,  formally  resolve  to  put  Jesus 
to  death,  vers.  47-53.  He  again  departs 
from  the  vicinity  of  Jerusalem  until  his 
time  should  come  to  be  delivered  into 
the  hands  of  his  enemies,  ver.  54.  The 
rulers,  seeking  opportunity  to  take  him, 
speculate  as  to  the  probability  of  his 
coming  to  the  approaching  passover, 
vers.  55-57. 

I,  Lazarus,  the  Greek;  form  of  the 


k,  D.  30. 


JOHN  XI. 


195 


(*It  was  that  Mary  which  anointed  the  Lord  with 

ointment,  and  wiped  his  feet  with  her  hair,  whose 

brother  Lazarus  was  sick.)     Therefore  his  sisters  sent 

unto  him,  saying.  Lord,  behold,  "  he  whom  thou  lovest   «  Heb.  12.  6, 7. 

is  sick. 

When  Jesus  heard  that,  he  said,  ^  This  sickness  is 
not  unto  death,  ^  but  for  the  glory  of  God,  ^  that  the 
Son  of  God  might  be  glorified  thereby. 

Now  Jesus  loved  Martha,  and  her  sister,  and  Laza- 


tch.l2.3;Matt.2S 
7 ;  Mark  14.  3. 


▼  ver.  40 ;  ch.  9.  3. 
»  ch.  13.  31,  32. 
«  ch.  5.  23  ;  8  54. 


Hebrew  name  Eleazar,  meaning  God 
is  his  help.  We  know  nothing  of 
his  history  aside  from  this  narrative. 
It  is  worthy  of  notice  that  John  assumes 
that  his  readers  had  heard  of  Mary  and 
Martha,  but  probably  not  of  Lazarus. 
Of,  from,  Bethany  the  town,  the 
village,  of  Mary  and  her  sister 
Martha,  so  named  to  distinguish  it 
from  the  Bethany  beyond  Jordan,  twen- 
ty-five miles  distant,  ch.  1  :  28;  10  :  40. 
"  Bethany  is  now  a  poor  village  of  some 
thirty  or  forty  families,  without  thrift 
or  industj-y.  The  present  name  of  the 
place  is  El-Azariyeh,  a  corruption  of 
Lazarus — a  lasting  memorial  of  the 
miracle  connected  with  the  spot.  Even 
now  the  little  village  clinging  to  the 
gray  hillside  of  01i\4et,  and  sprinkled 
with  fig,  almond,  olive,  and  pomegranate 
trees,  has  a  peaceful  and  quiet  aspect, 

'Not  wholly  in  the  busy  world,  nor  quite 
Beyond  it.' 

One  can  readily  imagine  the  charming 
seclusion  which  made  it  to  Jesus  a  sec- 
ond Nazareth." — Bible  Lands  Illustra- 
ted, by  H.  C.  Fish,  D.D.,  p.  248. 

2.  It  was  that  Mary,  etc.  There 
were  three  other  persons  by  this  name 
mentioned  in  the  Gospels:  (1)  The 
mother  of  our  Lord;  (2)  the  wife  of 
Cleophas ;  and  (3)  Mary  Magdalene. 
Hence  this  explanation.  The  deed  of 
Mary  is  mentioned  here  by  anticipation, 
since  it  did  not  happen  until  later.  See 
ch.  12  :  3-7.  The  event  was  well  known 
among  Christians  in  John's  time,  and 
therefore  this  allusion  would  readily 
serve  to  distinguish  Mary,  the  sister 
of  Martha,  from  others  of  the  same 
name.  We  see  here,  incidentally,  the 
striking  fulfilment  of  Christ's  proph- 
ecy in  regard  to  the  anointing.  Matt.  26 : 
13.  This  verse  is  explanatory,  but  not 
parenthetical,  as  in  our  common  version. 

3.  Sent  unto  him ;  it  was  about  a 
day's  journey  from  their  home  to  the 


Bethany  beyond  Jordan.  Lord,  be- 
hold, he  whom  thou  lovest  is 
sick.  "  Very  beautiful  is  it  to  observe 
their  confidence  in  him ;  they  take  it 
for  granted  that  this  announcement  will 
be  sufficient,  and  say  no  more ;  they  do 
not  urge  him  to  come;  they  only  tell 
tlieir  need,  as  being  sure  that  this  will 
be  enough ;  he  does  not  love,  and  for- 
sake them  whom  he  loves." — Trench. 

4.  This  sickness  is  not  unto 
death  ;  this  was  the  reply  to  the  mes- 
senger. This  must  have  greatly  per- 
plexed the  sisters  and  tried  their  faith, 
for  by  the  time  the  messenger  arrived 
home  again  Lazarus  must  have  been 
dead  and  buried.  "  Could  it  be  pos- 
sible," they  would  think,  "  that  the 
Master  would  so  deceive  us,  or  is  he 
himself  deceived?"  The  words  must, 
of  course,  be  taken  with  some  qualifi- 
cation, (or  Lazarus  did  die;  he  ceased 
to  breathe,  and  became  unconscious. 
The  meaning  probably  is  that  death  was 
not  to  be  the  final  issue  of  the  sickness. 
But  for  the  gloryof  God,  etc.;  for  the 
manifested  honor  of  the  Father  and  of  the 
Son.  "  The  Father  is  glorified  when 
the  Son  is  glorified ;  and  the  Son  was 
glorified  by  the  miracle  to  which  this 
event  gave  occasion  ;  by  his  own  death, 
whiih  was  hastened  by  the  miracle  (see 
ch.  12  :  23 ;  13  :  31 ;  17  :  1) ;  and  doubt- 
less also  by  the  spiritual  benefit  which 
resulted  to  Lazarus  and  to  many  oth- 
ers."— Annotated  Paragraph  Bible. 

5.  Now  Jesus  loved,  etc.  This 
is  mentioned,  probably,  to  show  that  it 
was  not  without  a  beneficent  purpose 
that  sickness  and  death  were  permitted 
to  enter  this  household.  It  also  ex- 
plains why  the  sisters  sent  the  message 
which  they  did  to  Jesus.  The  verse 
has  also,  no  doubt,  connection  with  the 
two  following.  He  loves  them,  yet  he 
tarries  (ver.  6);  this  love  even  leads 
him  to  tarry,  that  he  may  prove  and 
perfect  their  faith.     He    loves  them, 


196 


JOHN  XI. 


A.  D.SO 


6  nis.     When  hie  had  heard  therefore  that  he  was  sick, 
^he  abode  two  days   still  in  the  same  place  where  y  ch.  10^40  ^Isa.  30, 
he  was. 


18 -,55. 8, 9;  Matt. 
15.  22-28. 


Jesus  goes  into  JudcBa,  and  raises  Lazarus  from  the  dead. 

7  Then  after  that  saith  he  to  Aw  disciples,  Let  us  go 

8  into  Judaea  again.  His  disciples  say  unto  him,  Mas- 
ter, ^  the  Jews  of  late  sought  to  stone  thee ;  *  and  goest 

9  thou  thither  again  ?  Jesus  answered.  Are  there  not 
twelve  hours  in  the  day?  •'If  any  man  walk  in  the 
day,  he  stumbleth  not,  because  he  seeth  the  light  of 

10  this  world.     But  "if  a  man  walk  in  the  night,  he   "ch.  12. 35. 
stumbleth,  because  there  is  no  light  in  him. 


•  ch.  10.  31,  39. 
'Matt.  16.  21-23; 

Acts  21.  12,  13. 
l>  ch.  9.  4. 


and  therefore  he  says,  "  Let  us  go  into 
Judaea  again,"  ver.  7.  It  is  worthy  of 
notice  that  the  word  in  the  original 
translated  love  in  ver.  3  is  that  of  affec- 
tion, while  the  one  in  this  verse  is  that 
of  esteem  and  friendship. 

6.  When  he  had  heard  there- 
fore that  he  was  sick,  Jesus  pur- 
posely delayed  his  journey,  and  by  this 
delay  permitted  Martha  and  Mary  to 
suffer  intense  mental  pain,  and  Lazarus 
to  endure  the  agony  of  death  and  the 
sorrow  of  parting.  We  should  rather 
expect  to  read:  "When,  therefore,  he 
heard  that  he  was  sick,  he  immediately 
departed,"  etc.  But  Jesus  loved  all  his 
people  as  well  as  the  family  of  Bethany. 
Therefore  he  tarries  and  permits  a  few 
to  suffer,  and  the  wonderful  miracle  is 
wrought.  As  a  result,  the  faith  of  the 
sisters  was  perfected,  the  minds  of  the 
weak  disciples  were  raised  to  hope  and 
confidence,  his  whole  church  is  bene- 
fited, and  his  own  glory  and  the  glory 
of  the  Father  are  most  signally  display- 
ed. Abode  two  days ;  thus  he  gave 
time  for  the  death  and  burial  of  Laza- 
rus. These  two  days  may  coincide  with 
the  to-day  and  to-morrow  of  Luke  13  : 
32,  33.  So  Wieseler  and  Ellicott.  If 
so,  then  the  interesting  narrative  of 
Luke  14  :  1  to  17  :  10  records  incidents 
which  took  place  after  the  reception 
of  the  message  from  Bethany  and  be- 
fore his  arrival  there.  See  Author's 
Harmony,  ^^  116-124,  and  notes  on 
them. 

7.  After  that,  after  this,  the  two 
days.  When  the  time  of  waiting  had 
expired  and  of  duty  in  Judaea  had 
come.  Christ's  hour  always  came  at 
the  right  moment.    "  Our  Lord  moves 


by  the  clock  of  his  Father's  timekeep- 
ing."— Whedon. 

8.  The  Jews  of  late  songht  to 
stone  thee,  were  hut  now  seeking  (at 
the  feast  of  dedication,  ch.  10  :  31;  also 
at  the  feast  of  tabernacles,  ch.  8  :  59), 
and  goest  thou  thither  again? — to 
the  place  of  the  greatest  peril,  to  almost 
certain  death?  Words  of  warm  but 
mistaken  affection. 

9,  10.  If  any  man  walk  in  the 
day,  etc.  He  says  in  eflfect  to  his  dis- 
ciples :  There  are  certain  hours  when 
the  natural  sun  will  shine  and  cannot 
be  obscured,  and  he  who  travels  then 
can  depend  upon  enjoying  the  light. 
In  like  manner,  m}"  day  lasts  while  the 
work  that  the  Father  gave  me  to  do  re- 
mains undone.  This  is  my  day,  and 
the  Jews  cannot  harm  me.  But  "  I 
must  work  while  it  is  day,"  for  the 
night  is  coming  when,  if  I  shall  at- 
tempt to  work,  I  shall  surely  perish, 
ch.  9  :  4.  The  time  is  coming  when  I 
must  say  to  my  enemies,  "  This  is  your 
hour  and  the  power  of  darkness."  The 
words  of  Jesus,  however,  are  in  such  a 
form  as  to  be  of  universal  application. 
Those  who  are  in  the  path  of  duty  walk 
ever  in  the  light  and  cannot  fall,  while 
those  who  seek  to  escape  it  walk  in  the 
dark  and  are  sure  to  stumble.  A  man 
is  immortal  till  his  work  is  done.  Be- 
cause there  is  no  light  in  him. 
Some  would  render,  because  the  light — 
that  is,  of  the  world,  of  day — is  not  tw 
it;  is  not  in  the  night.  While  this 
seems  the  most  natural  view,  yet  the 
more  common  translation,  in  him,  is 
to  be  explained  by  regarding  the  eye 
as  the  light  of  the  body  (Matt.  6  :  22, 
23),  and  if  there  is  no  hght  in  the 


A.  D.  30. 


JOHN  XI. 


197 


11  These  things  said  he  :  and  after  that  he  saith  unto 
them,  Our  friend  Lazarus  ^  sleepeth ;  but  I  go,  ^  that 

12  I  may  awake  him  out  of  sleep.     Then  said  his  dis- 

13  ciples.  Lord,  if  he  sleep,  he  shall  do  well.  Howbeit 
Jesus  spake  of  his  death :  but  they  thought  that  he 

14  had  spoken  of  taking  of  rest  in  sleep.     Then  said  Je- 

15  sus  unto  them  plainly,  Lazarus  is  dead.  And  I  am 
glad  ^for  your  sakes  that  I  was  not  there,  ^to  the  in- 
tent ye  may  believe ;  nevertheless  let  us  go  unto  him. 

16  Then  said  ^  Thomas,  which  is  called  Didymus,  unto   ^  ch.  20. 24-29 


d  So  Deut.  31.  16 ; 

Dan.  12.  2;  Matt. 

9.  24  ;  Acts  7.  60 ; 

1  Cor.  15.  18,  51 ; 

1  Thess.  4. 13, 14. 
•  vers.  43,  44. 

t  ch.  12.  30  ;  17.  19. 
8  ver.  4  ;  ch.  2.  11. 


eye,  then  are  we  in  darkness  and  we 
stumble. 

11.  Our  friend  Lazarus.  An  il- 
lustrious title  from  such  lips !  It  was 
given  to  Abraham  alone  of  all  the  Old 
Testament  saints.  It  should  be  noted 
how  Christ  takes  his  disciples  into  his 
friendship.  Sleepeth,  or  has  fallen 
ajileep.  Thus  in  words  of  great  beauty 
and  tenderness  he  breaks  the  news  of 
Lazarus'  death.  He  represents  in  this 
pleasing  and  tender  image  that  which 
the  Scriptures  call  the  king  of  terrors, 
Job  18  :  14.  The  figure  of  sleep  is  often 
used  in  the  Bible  with  reference  to  the 
death  of  Christians  (see  references) ;  it 
is  used  also  by  heathen  writers.  "  The 
nearest  motive  to  this  image  may  prob- 
ably have  been  the  likeness  of  a  dead 
body  to  one  sleeping.  Yet  there  may 
well  lie  in  it  a  deeper  thought,  of  the 
Btate  of  the  dead  being  that  of  sleep — 
not  indeed  a  dreamless  sleep,  but  the 
separation  of  the  soul  from  the  body,  as 
the  appointed,  and  indeed  necessary,  or- 
gan of  its  activity,  may  and  must  bring 
about,  not  a  suspension,  but  a  depres- 
sion of  the  consciousness.  Wherefore, 
the  state  of  the  soul  apart  from  the 
body  is  never  considered  in  the  Scrip- 
tures as  itself  desirable,  nor  as  other 
than  a  state  of  transition,  the  Scrip- 
tures acknowledging  no  true  immor- 
tality apart  from  the  resurrection  of 
the  body."— Trench. 

12.  Lord,  if  he  sleep,  he  shall 
do  well — that  is,  shall  recover.  The 
disciples,  supposing  Jesus  to  refer  to 
natural  sleep,  thought  that  this  indi- 
cated a  favorable  change  in  the  con- 
dition of  Lazarus.  They  would  also 
intimate  to  Jesus  that,  such  being  the 
condition  of  Lazarus,  there  was  no 
longer  any  need  for  him  to  expose 
himself  to  peril.  For  a  similar  mis- 
take S6«  Matt.  16  :  11.    As  the  disci- 


ples were  so  slow  to  comprehend  the 
words  of  Jesus  while  he  was  with 
them,  it  does  not  seem  probable  that 
they  could  have  invented  the  remark- 
able sayings  and  sublime  discourses 
which  they  record, 

13.  Howbeit  Jesus  spake,  rather. 
But  Jesus  had  spoken.  They  thought 
that  he  had  spoken,  that  he  was 
speaking,  of  the  repose  of  sleep. 

14.  Then  said  Jesus  unto  them 
plainly,  without  using  any  figure  of 
speech.  This  is  spoken  also  positively, 
without  any  qualification  and  without 
hesitancy.  There  is  no  room  in  the  nar- 
rative to  suppose  that  Jesus  regarded 
Lazarus  as  in  a  deep  swoon,  or  that  a 
second  messenger  had  informed  hiiu  of 
Lazarus'  death. 

15.  And  I  am  glad,  not  for  the  sake 
of  Martha  and  Mary  and  Lazarus,  but 
for  your  sakes  that  I  was  not 
there — not  that  Lazarus  was  dead — to 
the  intent  ye  may  believe.  Not 
that  they  might  believe  for  the  first 
time,  but  that  their  faith  might  be 
confirmed.  In  the  presence  of  him 
who  was  the  Prince  of  life  death 
could  not  have  entered  the  home  at 
Bethany.  The  glory  of  God  and  the 
good  of  the  disciples  and  of  all  Chris- 
tians could  not  have  been  so  well 
served  by  the  preservation  of  Lazarus 
from  death  as  by  his  resurrection  u'om 
the  dead.  The  sympathies  of  Jesus 
were  still  with  his  three  friends,  but 
they  took  in  also  the  wider  circle  of 
his  disciples,  and  through  them  and 
along  with  them  the  whole  of  our 
suffering  humanity. 

16.  Thomas  in  Aramaean,  and  Didy- 
mus in  Greek,  both  signify  a  twin.  He 
was  probably  iVom  Galilee.  He  was  im- 
pulsive, as  shown  in  this  verse,  of  an 
inquiring  mind  (ch.  14  :  5,  6),  and  slow 
to  be  eonvinced,  ch.  20  :  24-29.    Tra«ft- 


198 


JOHN  XI. 


A.  D.  30, 


his  fellow  disciples,  Let  us  also  go,  that  we  may  die 
'with  him, 

17  Then  when  Jesus  came,  he  found  that  he  had  lain 
in  the  grave  four  days  already. 

18  Now  Bethany  was  nigh  unto  Jerusalem,  about  fif- 

19  teen  furlongs  off:  and  many  of  the  Jews  came  to 
Martha  and    Mary ,    J  to   comfort  them   concerning 

20  their  brother.  Then  Martha,  as  soon  as  she  heard 
that  Jesus  was  coming,  went  and  met  him :  but  Mary 
sat  still  in  the  house. 


>  ver.  8;  ch.  13.87; 
Matt.  26.  35, 


iGen. 
2.11 


37.  35  ;  Job 
Rom.  12. 16. 


tion  affirms  that  he  preached  the  gos- 
pel in  India  and  suffered  martyrdom. 
Let  us  also  go,  that  we  may  die 
with  him.  Tlie  news  of  the  death  of 
their  friend  touched  the  sympathetic 
and  impulsive  heart  of  Thomas,  and 
he  was  wiUing  to  share  with  Lazarus 
that  which,  to  the  friends  of  Christ, 
was  but  a  momentary  sleep,  ver.  11. 
It  is  worthy  of  notice  that  the  disciples 
made  no  objection  now  to  their  Master's 
return  to  Judsea.  By  his  answer  (vers. 
9,  10)  he  had  quieted  their  solicitude 
for  his  safety.  The  intimation  also  in 
ver.  15  that  some  great  work  was  to 
be  performed  in  connection  with  the 
visit  to  Bethany  probably  made  the  dis- 
ciples all  the  more  willing  to  return. 
Commentators,  for  the  most  part,  see 
in  the  question  of  the  disciples  (ver.  8), 
taken  in  connection  with  this  verse,  a 
fear  for  their  own  personal  safety. 
Thomas,  according  to  this  interpreta- 
tion, says  in  effect:  If  our  Master  goes, 
he  goes  to  certain  death.  Let  us  not 
desert  him,  but  stand  by  him,  and,  if 
needs  be,  suffer  death  with  him.  We 
do  not  find,  however,  that  the  Jews,  in 
their  attempts  to  stone  and  kill  Jesus, 
had  ever  molested  the  disciples.  It  does 
not  appear  from  the  narrative  that  the 
disciples,  when  at  Bethany,  were  in  fear 
for  their  personal  safety.  The  first  word 
of  the  verse.  Then,  seems  to  point  to  the 
verses  preceding,  beginning  with  ver. 
8.  He  had  said  nothing  in  these  about 
their  personal  danger ;  he  had  even 
quieted  their  apprehension  concerning 
nis  own  peril. 

17-27.  Jesus  arrives  at  Bethany. 
His  Conversation  with  Martha. 

17.  Then  when  Jesus  came. 
Having  come,  therefore,  Jesus.  Four 
days  already.  If  Lazarus  died  the 
same  day  that  the  messenger  announ- 
cing his  illness  arrived,  he  would  most 


likely  have  been  buried  the  same  day, 
according  to  Eastern  custom.  Thia 
would  be  reckoned  as  one  day;  two 
days  our  Lord  remained  in  Peraea,  and 
one  day  would  be  consumed  in  the  jour- 
ney to  Bethany,  This  would  make 
four  days ;  but  we  do  not  know  exactly 
where  Jesus  was,  nor  how  long  a  time 
would  be  occupied  by  the  journey. 
Enough  time  had  intervened  to  place 
the  death  of  Lazarus  beyond  all  doubt 
and  to  extinguish  in  the  sisters  all  hope 
of  his  restoration. 

18.  NowBethany  w^as  nigh.  This 
explanation  indicates  that  John  was 
writing  for  readers  not  well  acquainted 
with  Palestine.  It  accounts  also  for  the 
fact  mentioned  in  the  following  verse, 
that  so  many  had  come  from  Jerusalem. 
The  use  of  the  past  tense  here  harmo- 
nizes with  the  general  view  that  John 
wrote  alter  the  destruction  of  Jerusalem 
and  the  laying  waste  of  the  neighbor- 
hood. About  fifteen  furlongs  otf; 
nearly,  or  about,  two  miles. 

19.  And  many  of  the  Jews  came, 
had  come.  Thus  we  see  that  in  a  nat- 
ural way  many  witnesses  of  the  miracle 
were  secured.  The  presence  of  so  many 
Jews  from  Jerusalem  indicates  that  the 
family  of  Lazarus  was  well  known. 
These  visitors  evidently  sup})osed  that 
Lazarus  was  dead.  To  Martha  and 
Mary.  This  is  the  most  approved  read- 
ing. Tischendorf,  however,  reads,  To 
those  who  ivere  about  Martha  and  Mary 
—  to  them,  their  relatives,  and  the 
mourning  and  wailing  won>en. 

20.  Then  [therefore)  Martha,  as 
soon  as  she  heard,  etc.  Jesus  prob- 
ably tarried  outside  of  the  village  near 
where  Lazarus  was  buried,  and  from 
here  he  suffered  tidings  to  go  before 
him  that  he  was  near  at  hand.  He 
would,  if  possible,  have  his  first  inter- 
view with  the   bereaved  sisters  alone. 


A.  D.  30. 


JOHN  XI. 


199 


21  Then  said  Martha  unto  Jesus,  Lord,  ^  if  tliou  hadst 

22  been  here,  my  brother  had  not  died.     But  I  know, 
that  even  now,  ^  whatsoever  thou  wilt  ask  of  God, 

23  God  will  give  it  thee.     Jesus  saitli  unto  her,  Thy 

24  brother  shall  rise  again.     Martha  saith  unto  him,  ™  I 
know  that  he  shall  rise  again  in  the  resurrection  at 

'^-^  the  last  day.     Jesus  said  unto  her,  I  am  ^  the  resur- 
rection, and   the  "life:   Phe  that  believeth   in   me, 

14 ;  Phil.  3.  20,  21 ;  Col.  3.  3,  4.  o  ch.  1.4;  5.  26 ;  6.  35  ;  14.  6 ;  1  John 

1.  1,  2  ;  5.  11 ;  Rev.  1.  18.  P  ch.  3.  36  ;  Rom.  8.  10,  11,  38,  39. 


31; 


k  ver.  32. 
ich.  3.  35;   9. 

Ps.  2.  8. 
"  ch.  5.  28,  29 ;  Job 

19.  25-27  ;  Ps.  49. 

15;   Isa.  26.  19; 

Dan.  12.2;  Luke 

14.  14. 
nch.  5.  21;  6.  39, 

40,  44  ;  1  Cor.  15. 

20-26;  2  Cor.  4. 


Martha  first  hears  of  his  arrival  and 
goes  out  to  meet  him.  But  Mary  sat 
still  in  the  house,  rather,  sat  in  the 
house,  not  having  heard,  probably,  that 
Jesus  had  come  ;  for  when  she  did  hear 
(vers.  28,  29)  "  she  arose  quickly,  and 
came  unto  him."  "For  when  Mary  on 
that  former  occasion  (Luke  10 :  39)  chose 
to  sit  still,  it  was  because  it  was  at  the  feet 
of  Jesus  she  was  sitting.  This  nearness 
to  him,  and  not  the  sitting  still,  was  then 
the  attraction.  The  same  motive  that 
kept  her  on  that  other  occasion  in  still- 
ness there  would  now  have  brought  her 
with  the  swift  impulse  of  love  to  the 
place  where  Jesus  was." — Trench. 

21.  Liord,  ifthouhadstbeenliere. 
As  both  sisters  say  the  same  thing  (ver. 
32),  it  would  seem  that  they  had  made 
similar  remarks  to  each  other  while 
"vaiting  for  his  coming.  It  showed  also 
what  had  been  their  hope  in  sending 
for  him,  ver.  3.  It  was  probably  in 
their  heart  to  ask,  Why  wast  thou  not 
here  in  time  to  spare  us  this  bereave- 
ment ?  Yet  the  words  show  faith  in 
Christ,  since  they  believe  that  he  could 
have  restored  their  brother.  They 
manifest  a  certain  lack  of  faith,  in 
that  they  supposed  that  Jesus  could  not 
heal  without  being  present. 

22.  Martha,  however,  encouraged  by 
his  coming  and  presence,  is  not  without 
hope  that  Jesus  will  in  some  wa)''  come 
to  their  relief.  But  I  know,  that 
even  now.  She  has  great  confidence 
in  the  powers  of  the  Master.  She  has 
witnessed  his  miracles,  and  knows  that 
great  possibilities  reside  in  him.  Yet 
ehe  hardly  ventures  to  name  or  hope 
for  the  boon  she  so  much  desires — the 
restoration  of  her  dead  brother.  Mar- 
tha's faith  appears  weak  in  this  respect, 
that  while  she  believes  him  to  liave 
favor  with  God,  she  does  not  regard 
him  as  having  in  himself  the  fulness 
of  divine  power. 


23.  Jesus  assures  her  that  the  un- 
expressed desire  of  her  heart  shall  in- 
deed be  granted.  He  had  come  as  the 
Lord  of  life  and  death,  Rev.  1  :  18. 
Thy  brother  shall  rise  again.  He 
purposely  speaks  in  general  terms,  to  try 
her  faith  still  further.  He  will  not  work 
a  miracle  to  gratify  the  simple  impulse 
of  natural  afiection.  He  would  show 
now,  as  he  did  once  before  (ch.  2  :  3,  4), 
that  his  miraculous  power  was  not  at 
the  bidding  of  private  friendship,  but 
for  a  higher  end.  He  will  first  broaden 
Martha's  view  of  himself  and  lift  her 
up  into  a  higher  plane  of  life,  so  that 
when  the  desire  of  her  heart  is  granted 
it  may  not  be  an  empty  gift.  To  realize 
that  we  have  a  present  Saviour,  who  is 
the  resurrection  and  the  life,  is  more 
than  the  mere  temporary  restoration 
of  our  departed  friends. 

24.  I  know  that  he  shall  rise 
.  .  .  at  the  last  day.  As  a  pious 
Israelite  she  believed  in  the  resurrec- 
tion of  the  dead,  but  finds  little  comfort 
in  the  doctrine.  She  does  not  yet  ven- 
ture to  believe  that  Jesus  is  about  to 
grant  her  desire.  Slie  knows  that  her 
brother  will  rise  at  the  last  day.  She 
would  rather  be  able  to  say,  I  know 
that  he  shall  rise  now. 

25.  I  am — not  shall  he — the  resur- 
rection, and  the  life.  Jesus  says 
in  etfect  to  Martha:  My  triumph  over 
death  does  not  await  that  final  hour  for 
its  manifestation.  £Jven  now  the  whole 
power  to  impart,  maintain,  and  restore 
life  resides  in  me.  He  that  believeth 
in  me,  though  he  were  dead,  yet 
shall  he  live  ;  even  though  he  die,  he 
shall  live.  Those  who,  like  Lazarus, 
are  believers  in  him,  still  live  spirit- 
ually, though  their  bodies  perish.  Thua 
he  presents  himself  as  the  Author  not 
only  of  the  resurrection,  but  of  that 
spiritual  life  which  death  cannot  touch 
and  which  is  eternal. 


200 


JOHN  xr. 


A.  D.  30. 


26  though  he  were  dead,  yet  shall  he  live:  and  <>  whoso- 
ever liveth  and  believeth  in  me  shall  never  die.     Be- 

27  lievest  thou  this?    She  saith  unto  him,  Yea,  Lord: 

■  I  believe  that  thou  art  the  Christ,  the  Son  of  God, 

■  which  should  come  into  the  world. 

28  And  when  she  had  so  said,  she  went  her  way,  and 
called  Mary  her  sister  secretly,  saying,  '■The  Master 

29  is  come,  and  calleth  for  thee.     "  As  soon  as  she  heard 

30  that,  she  arose  quickly,  and  came  unto  him.  (Now 
Jesus  was  not  yet  come  into  the  town,  but  was  in 

31  that  place  where  Martha  met  him.)  ^The  Jews  then 
whigh  were  with  her  in  the  house,  and  comforted  her, 
when  they  saw  Mary,  that  she  rose  up  hastily  and 
wen*  out,  followed  her,  saying,  She  goeth  unto  the 
grave  to  weep  there. 


ich.S.  15-18;  Luke 
20. 3G;  Rev.  21.  4. 


»ch.4.42;C.  14,69: 
Matt.  Itj.  16. 

•  di.  6.   14  ;   Matt. 

11.  3. 
»ch.  13.  13;  20.  1&. 

•  Ps.  27.  8. 


»  ver.  19. 


26.  And  whosoever,  etc.  Over 
such  death  sliall  have  uo  power;  their 
continued  life  and  happiness  are  as- 
sured in  him,  and  their  resurrection 
also.  Hanna  (in  his  Life  of  our  Lord, 
vol.  iii.  p.  261)  expresses  well  the 
thought  of  this  passage  :  "  Would  that 
I  could  get  you  and  all  to  look  to  me 
in  another  and  far  higher  character 
than  the  assuager  of  human  sorrow,  the 
briuger  of  a  present  relief — that  I  could 
fix  your  faith  on  me  as  the  Prince 
of  life,  the  Author, "the  Bestower,  the 
Originator,  the  Supporter,  the  Maturer 
of  that  eternal  life  witliin  the  soul  over 
which  death  hath  so  little  dominion 
that  whosoever  hath  this  life  begun,  in 
dying  still  lives,  and  in  living  can 
never  die."  How  striking  the  appeal 
and  the  application  to  Martha  I — Be- 
lievest  thou  this  ? 

27.  Yea,  Lord:  I  believe  —  ac- 
cording to  the  most  approved  reading, 
7  have  believed  (and  now  believe) — that 
thou  art  the  Christ,  the  Son  of 
God.  Though  Martha  may  not  have 
comprehended,  yet  she  evidently  means 
to  assert  her  belief  in  the  truth  of  all 
that  Jesus  had  said.  She  believed  him 
to  be  the  Anointed  One,  the  Son  of 
God,  the  subject  of  the  prophecy,  and 
she  was  willing  to  believe  all  glorious 
things  concerning  him.  Trench  ob- 
serves that  her  faith  was  "  as  that  of 
most  persons  at  all  times  must  be — im- 
plicit rather  than  explicit."  "  And 
this  faith  prepared  her  to  regard  her 
brother's  restoration,  not  as  a  social 
blessing  from  the  hand  of  friendship 
(ver.  21),  but  as  a  living  'sign  '  of  the 
Mesiiahahip  of  Jesus  and  a  living  sym- 


bol of  '  the  resurrection  and  the  life.' " 
— Annotated  Far.  Bib.  "  Martha  de- 
clares her  faith  in  Christ  with  a  stead- 
fast assurance  which  places  her  testi- 
mony by  that  of  Peter's  (Matt.  16  :  16), 
whom  in  so  many  features  she  resem- 
bles."— De  Pkessense,  Life  of  Christ, 
p.  400. 

28-38.  Mary,  being  called,  goes 
TO  meet  Jesus.  The  Weeping  Com- 
pany ARKIVE  AT  THE  TOMB. 

28.  And  called  Mary  her  sister, 
at  the  bidding  of  Jesus,  as  we  infer, 
secretly;  wishing  the  interview  to  be 
confidential,  and  doubtless  also  fearing 
lest  some  of  the  Jews  who  were  present 
from  Jerusalem  might  be  unfriendly  to 
Jesus  and  take  occasion  to  inform  the 
rulers  of  his  presence.  The  fear  was 
well  founded.  See  ver.  46.  The  Mas- 
ter (the  I'eacher)  is  come,  and  call- 
eth for  thee.  The  first  intimation 
we  have  that  Jesus  had  made  mention 
of  the  absent  sister.  All  the  conversa- 
tion that  passed  between  Jesus  and 
Martha  is  not  recorded.  Jesus  never 
forgot  the  courtesies  of  social  inter- 
course. 

29.  See  notes  on  ver.  20.  Some  of  tne 
oldest  manuscripts  have  the  present 
tense  :  She  rises  quickly,  and  comes  to 
him. 

30.  This  verse  is  not  parenthetical, 
but  explanatory.  Jesus  remains  in  the 
same  place  where  Martha  met  him. 
See  on  vers.  20,  28. 

31.  The  Jews  .  ,  .  followed  her. 
Thus  it  was  ordered  that  the  miracle 
should  be  witnessed  by  many  even  of 
the  enemies  of  Christ.  She  goeth  unto 
the  grave,  etc.    The  custom  is  still  re* 


A.  D.  30. 


JOHN  XI. 


201 


32  Then  when  Mary  was  come  where  Jesus  was,  and 
saw  him,  she  fell  down  at  his  feet,  saying  unto  him, 

^  Lord,  if  thou  hadst  been  here,  my  brother  had  not   w  ver.  21 

33  died.     When  Jesus  therefore  saw  her  weeping,  and 
the  Jews   also   weeping   which  came  with  her,  ^he 

34  groaned  in  the  spirit,  and  was  troubled,  and   said, 
XVhere  have  ye  laid  him  ?    They  said  unto  him,  Lord, 

35,  36  come  and  see.    ^  Jesus  wept.     Then  said  the  Jews, 


»  ver.  38 ;  Heb.  4 
15 ;  Mark  7.  34 

8.12. 


y  Lnke  19.  41. 


tained  in  the  East,  "  I  noticed  every 
morning,  since  coming  to  Sidon,  that 
women  come  forth  very  early  to  visit  the 
graves.  They  move  about  under  the 
trees  and  among  the  tombs  in  the  gray 
dawn,  wrapped  up  from  head  to  feet  in 
their  white  sheets,  and  looking  for  all  the 
world  like  veritable  ghosts.  Sometimes 
I  hear  the  voice  of  prayer,  some  weep 
and  sob,  while  others  sing  or  chant  in 
a  low  monotonous  tone." — THOMSON'S 
Land  and  Book,  vol.  i.  p.  144. 

32.  Fell  down  at  his  feet.  To 
show  peculiar  respect  to  friends  on  meet- 
ing or  receiving  them,  it  was  common 
in  the  East  to  bow  the  body  downward 
almost  to  the  ground  or  to  fall  entirely 
prostrate.  The  prostration  of  Mary  at 
the  feet  of  Jesus  was  more  than  the  ob- 
servance of  a  formal  custom ;  it  was 
most  likely  both  the  natural  expression 
of  feelings,  overcome  as  she  was  with 
grief,  and  of  earnest  pleading,  Mark 
7  :  25.  liOrd,  if  thou  hadst  been 
here.  See  ver.  21.  She  utters  the 
same  words  of  sorrow  as  Martha ;  but 
while  she  makes  no  expression  of  hope 
(ver.  22),  she  shows  no  lack  of  faith. 
She  leaves  it  all  with  the  Lord.  Hers 
was  the  silent  pleading  of  an  agoniz- 
ing soul,  to  which  words  could  give  no 
adequate  expression. 

33.  When  Jesus  therefore  saw 
her  weeping.  The  reality  of  our 
Lord's  humanity  is  beautifully  brought 
out  here.  We  are  so  constituted  that 
the  sight  of  gi'ief  moves  us  to  tears  ;  so 
Jesus  wept  when  he  saw  others  weep- 
ing. He  groaned  in  the  spirit,  and 
was  troubled.  Considerable  difter- 
ence  of  opinion  exists  as  to  the  mean- 
ing of  this  clause.  Literally  translated, 
it  means.  He  was  indignant  in  spirit, 
and  troubled  himself.  The  word  ren- 
dered groaned  is  used  four  times  in  the 
New  Testament.  Compare  its  use  in 
Matt.  9  :  30 ;  Mark  1  :  43  and  14:5.  It 
probably  means  here  to  he  deeply  moved, 
perhaps  with  a  suppressed  sound.    And 


troubled  himself  may  be  regarded  as  a 
Hebrew  mode  of  expression,  equivalent 
to  loas  troubled:.  It  seems  best,  there- 
fore, to  consider  the  phrase  as  "  express- 
ing the  highest  and  deepest  kind  of 
agitation  of  mind — an  agitation  in  which 
grief,  compassion,  and  holy  detestation 
of  sin's  work  in  the  world  were  all 
mingled  and  combined."  But  this 
agitation  is  for  the  moment  concealed 
from  view ;  it  is  inward,  in  the  spirit,  in 
his  human  spirit,  in  himself,  ver.  88. 
The  word  spirit  here  is  aptly  used  in 
speaking  of  holy,  spiritual  emotion. 

34.  Where  have  ye  laid  him  ?  A 
question  asked  not  for  information,  but 
as  a  friendly  inquiry ;  and  also,  per- 
haps, to  show  that  there  was  no  collu- 
sion between  Christ  and  the  sisters,  and 
no  suspicion  of  imposture  about  the 
raising  of  Lazarus. 

35.  Jesus  wept;  shed  tears  is  the 
exact  meaning  of  the  word.  It  is  dif- 
ferent from  the  word  used  to  express  the 
weeping  of  Mary  and  the  Jews  in  ver. 
33.  That  denotes  a  loud  wail ;  this, 
silent  tears.  The  tears  of  Jesus  were 
tears  of  sympathy:  he  wept  when  he 
saw  the  sisters  and  their  friends  weep- 
ing, ver.  33.  His  human  tenderness 
stands  out  all  the  more  strongly  here 
in  contrast  with  his  divine  power,  dis- 
played so  soon  afterward,  ver.  43.  The 
tears  of  Jesus  were  also,  doubtless,  tears 
of  pity  for  human  misery.  These  scenes 
of  sorrow  could  not  have  been  witnessed 
by  him  without  their  cause  being  sug- 
gested. The  words  of  Pressense  may 
also  have  much  force :  "  With  his  great 
pity  for  fallen  humanity  mingled  a 
tender  and  intimate  sympathy  with  the 
bitter  suifering  of  separation.  Stand- 
ing by  the  grave  of  Lazarus,  he  bears 
on  his  heart  the  burden  of  all  mourn- 
ers. He  knows  what  it  is  to  see  a  be- 
loved form  brought  down  to  the  silence 
and  stillness  of  the  tomb." — Life  of 
Christ,  p.  401. 

36.  Then  said  the   Jews.    Even 


9 


202 


JOHN  XL 


A.  D.  30. 


37  Behold  how  he  loved  him !  And  some  of  them  said, 
Could  not  this  man,  ■  which  opened  the  eyes  of  the 
blind,  have  caused  that  even  this  man  should  not 

38  have  died?  Jesus  therefore  again  groaning  in  him- 
self Cometh  to  the  grave.     It  was  a  cave,  and  a  stone 

39  lay  upon  it.  Jesus  said,  Take  ye  away  the  stone. 
Martha,  the  sister  of  him  that  was  dead,  saith  unto 
him,  Lord,  by  this  time  he  stinketh:   for  he  hath 


»  ch.  9.  t>,  7;  Luke 
7.21. 


his  enemies,  disarmed  for  the  moment 
by  his  tears,  are  moved  to  admiration 
and  sympathy  for  him.  The  greatness 
of  Christ's  love  is  acknowledged  by  his 
enemies. 

37.  And  some.  Some,  however,  of 
those  present  who  had  witnessed  the 
miracle  wrought  upon  the  blind  man 
are  disposed  to  find  fault  with  Jesus  for 
not  interposing  his  great  power  to  keep 
his  friend  from  dying.  Perhaps  they 
were  among  those  who  asked,  "How 
can  a  man  that  is  a  sinner  do  such 
miracles?"  ch.  9  :  16.  It  indicates  that 
our  Lord's  miracles  were  admitted  as 
true. 

38.  Groaning  (see  ver.  33)  in  him- 
self, equivalent  to  in  spirit  in  ver.  33. 
Jesus  was  again  deeply  moved  at  the 
sight  of  the  grave.  It  suggested  to  him 
the  cause  of  all  this  sorrow  and  misery. 
It  was  a  cave,  and  a  stone  lay 
upon  it.  "  The  tomb,  as  the  whole 
course  of  the  narrative  shows,  was 
without  the  town  (ver.  30) ;  and  this  is 
according  to  the  universal  custom  of 
the  East  (Luke  7  :  12),  which  was  not 
to  place  the  dead  among  the  living.  It 
was  a  cave.  Such  was  commonly  the 
family  vault  of  the  Jews — sometimes 
natural  (Gen.  23  :  9),  sometimes  arti- 
ficial and  hollowed  out  by  man's  la- 
bor from  the  rock  (Isa.  22  :  16 ;  Matt. 
27  :  60),  in  a  garden  (John  19  :  41),  or 
in  some  field,  the  possession  of  the  fam- 
ily (Gen.  23  :  9,  17-20;  25  :  9;  2  Kings. 
21  :  18),  with  recesses  in  the  sides, 
wherein  the  bodies  were  laid — occa- 
sionally with  chambers,  one  beyond 
another.  Sometimes  the  entrance  to 
these  tombs  was  on  a  level,  sometimes 
there  was  a  descent  to  them  by  steps." 
—Trench.  Dr.  H.  C.  Fish,  who  felt 
assured  that  he  saw  the  very  locality 
where  this  tomb  was,  thus  says  (Bible 
Lands  Illustrated.,  p.  246) :  "  Not  far 
beyond,  toward  Bethany  [a  little  west 
of  Bethany],  we  find  a  rocky  knoll 
with    several     ancient    caves,    where, 


probably,  was  the  grave  of  Lazancs. 
It  could  not  have  been  in  the  village 
of  Bethany  (where  the  monks  would 
show  it),  and  everything  in  the  inspired 
record  points  to  this  locality.  '  It  was 
a  cave,  and  a  stone  lay  upon  it'  (John 
11  :  38),  i.  e.  over  its  mouth.  One  of 
these  cavities  (no  doubt  used  of  old  for 
burying  the  dead)  I  entered,  finding  no 
difficulty  in  standing  erect  after  creep- 
ing through  the  mouth.  Was  it  to  this 
very  grave  that  the  Saviour  pointed  as 
he  said,  'Take  ye  away  the  stone' 
(John  11  :  39)?  Was  it  where  I  stood 
that  he,  in  the  hushed  silence,  first 
raised  his  eyes  to  heaven,  and  then  in 
tones  of  sonorous  authority  cried,  '  Laz- 
arus, come  forth '  ?" 

39-44.  Jesus  causes  the  Grave 
TO  BE  Opened;  Prays  to  the  Fa- 
ther; Raises  Lazarus  from  the 
Dead. 

39.  Take  ye  away,  etc.,  spoken  to 
the  attendants  of  Mary  and  Martha. 
They  would  be  all  the  more  impressed 
with  the  greatness  and  reality  of  the 
miracle  by  being  called  upon  to  assist 
in  this  way.  Martha,  the  sister, 
etc.  The  relationship  is  mentioned 
probably  to  account  for  her  reracn- 
strance.  She  was  the  propvjr  guardian 
of  the  remains.  This  is  another  inci- 
dental touch  in  the  narrative  that  shows 
the  reality  of  Lazarus'  death.  Martha, 
his  sister,  who  ministered  to  him  in  his 
sickness  and  saw  him  die,  publicly  de- 
clares that  he  has  been  dead  four  days. 
Lord,  by  this  time,  etc.  In  the  East 
it  is  said  that  all  the  marks  of  corrup- 
tion appear  within  four  days.  We  must, 
however,  remember  that  this  took  place 
in  the  winter.  It  seems  best  to  take 
these  words  as  the  conclusion  which 
Martha  draws  from  the  time  he  has 
been  buried,  rather  than  as  expressing 
an  experience  which  she  now  makes. 
She  shrank  from  the  exposure  which 
she  naturally  supposed  would  be  made. 
The   faith,   and   hope  too,    which   the 


A.  D.  30. 


JOHN  XI. 


203 


40  been  dead  four  days.  Jesus  saitli  unto  her,  ■  Said  I 
not  unto  thee,  that,  ^\i  thou  wouldest  believe,  thou 

41  shouldest  see  "the  glory  of  God?  Then  they  took 
away  the  stone /row  the  place  where  the  dead  was  laid. 

And  Jesus  lifted  up  his  eyes,  and  said,  Father,  I 

42  thank  thee  that  thou  hast  heard  me.  And  "^I  knew 
that  thou  hearest  me  always:  but  « because  of  the 
people  which  stand  by  I  said  it,  Hhat  they  may  be- 

43  lieve  that  thou  hast  sent  me.  And  when  he  thus  had 
spoken,  he  cried  with  a  loud  voice,  Lazarus,  come 

44  forth.  «And  he  that  was  dead  came  forth,  bound 
hand  and  foot  with  grave-clothes :  and  ^  his  face  was 
bound  about  with  a  napkin.  Jesus  saith  unto  them, 
Loose  him,  and  let  him  go. 


•  vers.  23-26. 

i>  2  Chron.  20.  20. 

*  vor.  4. 


«»ch.  8.  29;  Matt. 

26.  53;  Heb.  5. 

7  ;  7.  25. 
•ch.  12.  30. 
fch.  5.  34-36. 
Bch.  5,  21,  25;   1 

Sam.   2.    6;    Ps. 

33.  9;    Luke   7. 

11-15. 
>>  ch.  20.  7. 


words  of  Jesus  (ver.  23)  had  awakened 
in  her  had  become  clouded.  She  hesi- 
tated to  believe  such  great  things  of 
Christ — that  he  could  raise  her  brother 
after  being  so  long  time  dead. 

40.  Therefore,  to  confirm  Martha's 
faith,  Jesus  reminds  her  of  the  con- 
versation they  held  upon  his  first  ar- 
rival (vers.  22-27) :  If  thou  would- 
est believe,  etc.  This  may  be  taken 
as  the  general  import  of  this  conversa- 
tion, or  it  may  have  been  a  part  of  it 
that  was  not  recorded  before.  Jesus 
thus  demands  a  certain  degree  of  faith 
corresponding  to  the  miracle.  See 
the  glory  of  God,  as  manifested  in 
the  exercise  of  divine  power. 

41.  Martha  now  no  longer  objects. 
Then  they  took  away  the  stoue. 
The  words,  from  the  place  where 
the  dead  was  laid,  according  to  the 
best  authorities,  should  be  omitted. 
Hast  heard  me,  in  his  communion 
with  the  Father  which  he  had  ever 
enjoyed  in  his  work  among  men.  He 
publicly  acknowledges  this ;  and  now 
the  miracle  was  to  be  a  sign  not  only 
of  this  intimate  communion,  but  also 
of  his  Messiahship. 

42.  And  I  knew.  The  communion 
of  the  Father  and  the  Son  and  their 
unity  of  mind  and  purpose  were  always 
])erfect.  This  Jesus  knew,  yet  he 
prayed.  He  knew  this,  but  the  Jews 
did  not  know  it,  for  they  accused  him 
of  working  his  miracles  by  the  power 
of  Beelzebub.  Hence,  because  of 
the  people  which  stand  by,  I 
said,  etc.  "  At  other  times  our  Lord 
prayed  in  silence.  On  this  occasion  he 
prayed  aloud,  for  the  sake  of  the  people 
which  stood  by,  that  if  they  should  per- 


ceive that  he  was  heard,  and  that  he 
wrought  a  great  miracle  by  the  power 
of  Grod,  they  might  thence  conclude 
that  whatever  he  did  was  in  accordance 
with  the  will  of  God,  and  might  no  long- 
er doubt  that  he  was  really  sent  by  God 
into  the  world," — Tittmann. 

43.  Cried  Avith  a  loud  voice,  not 
that  Lazarus  might  be  made  to  hear, 
but  that  the  bystanders  might  all  ob- 
serve what  was  about  to  take  place — 
that  they  might  see  that  it  was  by  no 
magical  mutterings  or  words  of  en- 
chantment (Isa.  8  :  19,  20),  but  by  his 
own  word  of  power,  that  the  deed  is 
done.  This  same  voice  shall  be  the 
cause  of  a  greater  awakening,  John  5  : 
28,  29  ;  1  Thess.  4  :  16 ;  1  Cor.  15  :  52. 
Lazarus,  come  forth  ;  speaking  to 
the  dead  as  to  the  living,  knowing  the 
state  of  both  alike.  Sublime  words! 
words  of  power!  Truly  this  is  the 
"voice  of  the  Son  of  God."  It  has 
been  happily  remarked  that  Jesus  said 
''Lazarus,  come  forth,"  lest  all  the  dead 
should  rise.  It  is  worthy  of  note  that 
even  this  greatest  of  all  his  miracles  is 
wrought  by  Christ  without  any  appar- 
ent elfort;  he  speaks  and  it  is  done. 

44.  And  he  that  was  dead  came 
forth,  bound,  etc.  Some  would  make 
it  a  new  miracle  that  he  was  able  to 
come  forth  bound  in  this  way.  But 
this  seems  needless.  Locomotion  was 
most  likely  hindered  by  the  grave- 
clothes,  but  not  rendered  impossible. 
His  face  was  probably  encircled  with 
a  napkin,  bound  around  the  chin. 
There  is  force  in  the  remark  of  Ryle : 
"  My  own  private  feeling  is  that  the 
slow,  gradual,  tottering  movements  of 
a  figure  encumbered  by  grave-clothe« 


204 


JOHN   XI. 


A.  D.  30. 


i5  Then  many  of  the  Jews  which  came  to  Mary,  *  and 
had  seen  the  things  which  Jesus  did,  believed  on 

16  him.  But  some  of  them  went  their  ways  to  the 
Pharisees,  and  told  them  what  things  Jesus  had  done. 

A  council  to  put  Jesus  to  death  :  he  retires  to  Ephraim. 

47  ^  Then  gathered  the  chief  priests  and  the  Pharisees 
a  council,  and  said,  ^  What  do  we  ?  for  this  man  doeth 


«  ch.  2.  23 ;  10. 
12.  11,  18. 


42; 


J  Ps.  2.  2  ;  Matt.  26. 

3;   Mark   14.   1; 

Luke  22.  2;  Acts 

4.  25-28. 
kch.  12.  19;  Acts 

4.  16. 


would  impress  a  crowd  far  more  than 
the  rapid,  ghost-like  gliding  out  in  air 
of  a  body  of  which  tlie  feet  did  not 
move."    Loose   him,  and  let  him 

go.  Lazarus  came  forth  before  the 
eyes  of  all ;  he  came  forth  with  all  his 
grave-clothes  upon  him.  Some  of  the 
spectators  handled  the  clothes,  and  even 
Lazarus  himself  The  reality  of  the 
miracle  could  scarcely  be  denied,  at 
least  by  these  persons.  Even  the  ene- 
mies of  Jesus  could  not  deny  its  real- 
ity, as  they  acknowledge,  ver.  47.  "  Of 
Lazarus  himself  we  have  but  one  further 
notice  (12  :  2),  but  that,  like  the  com- 
mand to  give  meat  to  the  revived  maiden 
(Mark  5  :  43),  like  the  Lord's  own  par- 
ticipation of  food  after  the  resurrection 
(Luke  24  :  42 ;  John  21 :  13),  is  a  witness 
against  anything  merely  phantastic  in 
his  rising  again.  He  is  generally  as- 
sumed to  have  been  much  younger  than 
his  sisters.  One  tradition,  mentioned 
by  Epiphanius,  makes  him  thirty  years 
old  at  this  time,  and  to  have  survived 
thirty  years  more.  The  tradition  of  his 
later  life,  as  that  he  became  bishop  of 
Marseilles,  rests  upon  no  good  author- 
ity."— Trench.  The  evangelist  passes 
over  in  silence  the  effect  of  the  miracle 
upon  the  two  sisters  of  Lazarus.  He 
leaves  us  to  imagine  their  joy— a  joy 
which,  as  Trench  observes,  "  was  well 
nigh  theirs  alone  among  all  the  mourn- 
^  ers  of  all  times, 

'Who  to  the  verge  have  followed  those  they 
love, 
And  on  the  insuperable  threshold  stand  ; 
With  cherished  names  its  speechless  calm 
reprove, 
And  stretch  in  the  abyss  their  ungrasp'd 
hand.' " 

A.  veil  is  thrown  over  all  this,  and  we 
are  shown  the  effect  of  the  miracle  upon 
the  witnesses  of  it  and  upon  the  Jewish 
rulers,  and  the  part  it  played  in  bring- 
ing about,  according  to  the  determinate 
decree  and  counsel  of  God,  the  death  of 
Jesus  upon  the  cross. 


45-54.  Effect  of  the  Miracle 
upon  the  witnes.ses  and  the 
Sanhedrim. 

45.  Then  many  of  the  Jews  .  .  • 
believed  on  him.  A  majority  of  them, 
as  we  may  infer.  They  regarded  such  a 
mighty  miracle  as  possible  only  to  divine 
power.  Whether  this  faith  of  theirs  was 
unto  salvation  or  not,  we  do  not  know, 
but  it  is  very  likely  that  these  mourners 
of  Bethany  helped  to  swell  the  ranks 
of  the  converts  on  the  day  of  Pentecost. 
They  realized  the  truth  of  the  Preacher's 
words:  "  It  is  better  to  go  to  the^  house 
of  mourning  than  to  go  to  the  house  of 
feasting,"  Eccles.  7  :  2. 

46.  But  some  of  them,  not  con- 
vinced, but  rather  hardened  in  heart, 
by  this  evidence  of  Jesus'  Messiahship, 
went  their  ways  to  the  Pharisees, 
his  bitter  and  open  enemies,  and  told 
them  what  things  Jesus  had  done, 
evidently  in  order  that  they  might  put 
him  to  death.  Some  suppose  that  the 
purpose  of  these  persons  was  to  present 
this  miracle  as  a  conclusive  argument 
against  the  views  of  the  Pharisees,  and 
that  they  were  really  the  friends  of 
Jesus  and  intended  to  do  him  a  favor. 
But  it  is  evident  from  the  first  part  of 
the  verse  that  there  is  a  great  difference 
in  the  disposition  toward  Jesus  of  the 
persons  mentioned  here  and  of  those 
who  believed  on  him.  "  The  Jews  were 
aware  of  the  deadly  enmity  of  the  Pha- 
risees toward  Jesus ;  if  these  informants 
had  been  friends,  they  must  have  wit- 
nessed for  Jesus  with  heroic  martyr- 
courage,  and  they  would  have  secured 
a  firm  and  conspicuous  station  in  the 
evangelistic  history." — Lange. 

47.  Then,  therefore,  because  they 
were  informed  of  the  resurrection  of 
Lazarus,  gathered  the  chief  priest* 
and  the  Pharisees  a  council.  This 
was  the  Sanhedrim,  the  great  ecclesias- 
tical council  of  the  Jews.  What  do 
we?  "  Why  are  we  so  inactive?"  This 
man,  whom  they  hated  and  attempted 


A.  D.  30. 


JOHN  XI. 


205 


48  many  miracles.  If  we  let  him  thus  alone,  all  men 
will  believe  on  Mm :  and  the  Romans  shall  come  and 

49  take  away  both  our  place  and  nation.  And  one  of 
them,  named  'Caiaphas,  being  the  high  priest  that 
same  year,  said  unto  them,  ™  Ye  know  nothing  at  all, 

60  "  nor  consider  that  it  is  expedient  for  us,  that  one  man 
should  die  for  the  people,  and  that  the  whole  nation 


ich  18.  14;  Luke 
3.  t ;  Acts  4.  6. 

act.  7.  48,  49;  1 
Cor.  1.  20 ;  3.  18, 
19. 

»  ch.  18.  14. 


but  recently  to  kill,  and  whom  they 
had,  as  they  supposed,  driven  from 
Judaea  for  ever,  is  again  at  Bethany, 
near  by,  and  again  drawing  the  multi- 
tude after  him.  They  see  that  some- 
thing must  be  done  to  stem  the  tide 
of  his  popularity.  There  is  great  need 
that  they  should  bestir  themselves,  for 
this  man  doeth  many  miracles,  or 
signs.  They  certainly  would  have  de- 
nied, if  they  could,  that  Christ  wrought 
any  miracles,  but  the  miracles  were 
too  many  and  too  public  for  them  to  do 
so.  The  most  that  the  bitterest  enemies 
of  Christ  could  do  in  his  day  was  to  at- 
tribute these  miracles  to  an  evil  source. 
It  was  left  for  his  enemies  of  a  later 
date  to  deny  their  occurrence  or  that 
they  were  even  possible. 

48.  AH  men  will  believe,  etc. 
They  probably  refer  to  the  multitude, 
the  common  people,  whom  they  de- 
spised, but  who  were  generally  favor- 
ably disposed  toward  Jesus.  The  Ro- 
mans shall  {will)  come  and  take 
away  both  our  place  and  nation. 
They  profess  to  fear  that  the  people 
will  acknowledge  Jesus  as  the  Messiah 
and  set  him  up  as  their  king — that  as  a 
result  the  Romans  will  come  and  abol- 
ish their  nationality  and  destroy  their 
temple.  There  was  some  pretext  for 
such  fear  in  the  fact  that  the  Komans 
were  exceedingly  jealous  of  their  au- 
thority, and  were  not  slow  to  use  the 
vast  power  they  swayed  to  crush  the 
first  appearance  of  rebellion.  The  first 
question  which  the  Roman  governor 
Pilate  asked  Jesus  was,  "Art  thou  the 
king  of  the  Jews?"  The  council  does 
not  seem  once  to  consider  whether  the 
miracles  of  Jesus  are  wrought  by  the 
power  of  God  or  whether  he  may  not 
indeed  be  the  Messiah.  The  truth  or 
falsehood  of  his  claims  is  not  discussed 
at  all.  The  only  purpose  of  their  con- 
sultation appears  to  have  been  to  grat- 
ify their  hatred  by  putting  Jesus  to 
death  under  color  of  a  regard  for  the 
public  safety ;  for  Jesus  had  never  as- 

18 


pired  to  an  earthly  kingdom,  but,  on 
the  contrary,  he  proclaimed  that  his 
kingdom  was  not  of  this  world,  and 
taught  the  people  to  "  render  to  Caesar 
the  things  that  were  Caesar's."  The  in- 
sincerity of  their  fear  and  their  concern 
for  their  nation  is  evident  also  from  the 
fact  that  they  themselves  looked  for 
one  who  should  deliver  their  nation 
from  the  Roman  yoke;  and  if  Christ 
had  claimed  such  a  mission  and  wrought 
the  miracles  which  he  did,  they  would 
most  probably  have  gladly  received 
him. 

49.  Caiaphas,  more  bold  and  un- 
scrupulous than  the  rest.  Joseph  Cai- 
aj^has  was  high  priest  about  nine  years, 
during  the  whole  procuratorship  of 
Pontius  Pilate,  but  was  deposed  by  the 
proconsul  Vitellius  soon  after  the  re- 
moval of  Pilate.  He  was  son-in-law  to 
Annas,  who  had  been  formerly  the  high 
priest,  an(f  who  still  exerted  great  in- 
fluence as  the  father-in-law  of  Caiaphas. 
and  is  thought  by  some  to  have  shared 
the  office  with  him — the  latter  as  actual 
high  priest,  the  former  as  president  of 
the  Sanhedrim  —  or  else  that  Annas 
acted  as  the  vicar  or  deputy  of  Caia- 
phas. It  would  seem  from  Acts  5  :  17 
that  Caiaphas  was  a  Sadducee.  Compare 
Matt.  26  :  3 ;  Luke  3:2;  John  18  :  13, 
19,  24;  Acts  4  :  6.  Being  the  high 
priest  that  same  year.  The  fact  is 
mentioned  to  explain  why  his  words 
have  such  weight  and  significance.  The 
historical  fact  that  the  office  of  high 
priest  is  now  no  longer  a  life  office,  but 
subject  to  the  caprice  of  the  Roman 
governors,  is  also  implied.  Ye,  em- 
phatic, know  nothing  at  all.  He 
had  a  great  contempt  for  the  tardy 
movements  of  the  rest,  who  were  chief- 
ly Pharisees. 

50.  Expedient  for  us,  or,  accord- 
ing to  some  high  authorities,  for  you,. 
The  whole  deliberation  of  the  council 
was  based  on  expediency,  and  not  prin- 
ciple. The  argument  of  Caiaphas  was 
that  it  was  better  that  Jesus  should  suf- 


206 


JOHN  XI. 


A.  D.  30. 


61  perish  not.  And  this  spake  he  not  of  himself:  but  ^^^  jq  j-.j  „ 
being  high  priest  that  year  he  prophesied  "  that  Jesus  5-8;  ban.  9.  26. " 

62  should  die  for  that  nation ;  and  ^  not  for  that  nation  ^  ch.  1.  29;  isa.  49. 
only,  *»but  that  also  he  should  gather  together  in  one  Rev. .5^9 "7. 9  10! 
'the  children  of  God  that  were  scattered  abroad.  <*  ch.  lo.  ie-  isa.'os! 

63  Then  from  that  day  forth  they  took  counsel  together  jj_^2  ^'  ^^"'  *' 

64  for  to  put  him  to  death.     Jesus  "therefore  walked  no  » Acts  is.  10 ;  Rom. 


9.  25,  26 ;  2  Thess.  2.  13,  14. 


•ch.4.  1,3;  7.  1;  10.40. 


fer  deatli,  whether  InnDcent  or  not,  than 
that  the  whole  nation  should  be  im- 
perilled. He  did  not  know,  of  course, 
the  full  import  of  the  words  he  uttered. 

51.  And  this  spake  he  not  of 
himself,  or  from  himself — that  is,  in 
giving  utterance  to  his  views  he  was 
unconsciously  the  nouthpiece  of  the 
Spirit  to  utter  a  prophecy  concerning 
Christ's  atoning  death.  But  being 
high  priest,  etc.  The  prophetic  gift 
was  not  always  connected  with  the 
office,  but  God  in  ancient  times  often 
used  the  high  priests  as  interpreters  of 
his  will.  "  God,  who  sometimes  uses 
the  wicked  to  accomplish  his  purposes, 
caused  the  Aaronic  priesthood,  just 
when  it  was  about  to  be  abolished,  to 
speak  prophetically,  though  uncon- 
sciously, by  its  representatives,  of  the 
great  Sin-offering  then  about  to  be  pre- 
sented for  the  sins  of  the  world.  Cai- 
aphas  thus  occupies  in  relation  to  the 
Mosaic  and  the  Christian  dispensations 
the  same  place  as  Balaam  fills  in  respect 
to  the  patriarchal  and  the  Mosaic  econ- 
omies."— Annotated  Far.  Bib.  For 
that  nation — that  is,  the  Jewish  na- 
tion. 

52.  And  not  for  that  nation  only. 
The  benefits  of  his  death  were  to  be  en- 
joyed by  the  Gentiles  as  well  as  by  the 
Jews.  "All  believers,  of  all  nations  and 
every  region  of  the  earth,  shall  partake 
of  his  salvation,"  ch.  10  :  16.  "  The  best 
parallel  of  this  verse  is  1  John  2:2: 
'  Heisapropitiationfor  our  sins;  and  not 
for  ours  only,  but  also  for  the  sins  of  the 
whole  world.'  Not  the  law,  as  the  Jews 
supposed,  but  the  atoning  death  ofChrist, 
was  that  which  should  bind  together  all 
men  into  one  fellowship.  'I,  if  I  be 
lifted  up  from  the  earth,  will  draw  all 
men  unto  me.'  The  law  was  only  a  wall 
of  separation ;  it  was  only  that  death 
which  could  knit  together.  We  may 
compare  Eph.  2  :  13-22  as  the  great 
commentary  of  St.  Paul  on  the  words 
of  St.  John."— Trench.   In  one— that 


is,  into  one  people  or  spiritual  nation, 
having  one  Lord,  and  enjoying  access 
to  him  by  one  Spirit. 

53.  Then,  being  easily  persuaded 
that  it  was  most  expedient  to  follow 
the  advice  of  Caiaphas,  all  they  did 
now  was  to  consider  how  they  could 
best  bring  about  his  death.  The  won- 
derful miracle  just  wrought  at  Bethany 
would  greatly  increase  the  number  of 
our  Lord's  adherents,  so  that  an  open 
attem})t  to  stone  him  would  probably 
have  created  a  tumult  among  the  peo- 
ple for  which  the  rulers  would  have 
been  held  accountable.  As  they  could 
not  legally  carry  out  their  design  of 
putting  Christ  to  death,  and  could  not 
do  it  unlawfully  with  safety  to  them- 
selves, they  were  compelled  to  work 
through  the  Roman  governor,  who 
alone  held  the  power  of  capital  pun- 
ishment. From  that  day,  the  day 
of  the  decisive  and  final  rejection  of 
Jesus  by  the  .lewish  rulers.  An  or- 
ganized movement  against  him  had 
been  going  on  (Mark  3:6;  John  5  : 
16-18;  7  :  25,  32;  9  :  22),  but  not  till 
now  does  it  appear  that  the  Sanhe- 
drim, in  formal  session,  determined 
that  he  should  die. 

54.  Walked  no  more  openly — 
that  is,  for  the  present,  not  until  the 
passover  season.  His  time  had  not  yet 
come,  and  therefore  he  does  not  need- 
lessly expose  himself  to  the  daily  as- 
saults of  these  wicked  men.  He  prob- 
ably desired  also  to  give  further  in- 
struction and  training  to  his  disciples, 
and  therefore  retires  with  them  from 
the  excitement  in  and  about  Jerusalem. 
He  probably  remained  at  or  near  Beth- 
any but  a  day  or  two,  and  does  not  ap- 
pear to  have  visited  Jerusalem.  Near 
to  the  wilderness  of  Judtea,  that 
uninhabited  and  uncultivated  district 
between  the  hill-country  of  Judtea  and 
Jerusalem  and  the  Jordan.  Fphraim. 
Nothing  is  certainly  known  of  this 
place.     It  is  conjectured  to  be  identical 


A.  D.  30. 


JOHN   XI. 


207 


more  openly  among  the  Jews ;  but  went  thence  unto 
a  country  near  to  the  wilderness,  into  a  city  called 
*  Ephraim,  and  there  continued  with  his  disciples. 

Jesus  sought  at  Jerusalem. 

65  "  And  the  Jews'  passover  was  nigh  at  hand ;  and 
many  went  out  of  the  country  up  to  Jerusalem  before 

56  the  passover,  *to  purify  themselves.  ^Then  sought 
they  for  Jesus,  and  spake  among  themselves,  as  they 
stood  in  the  temple.  What  think  ye  ?     That  he  will 

67  not  come  to  the  feast?  Now  both  the  chief  priests 
and  the  Pharisees  had  given  a  commandment,  that, 
if  any  man  knew  where  he  were,  he  should  show  it, 
that  they  might  take  him. 


»2  Sam.  13.  23;  2 
Chron.  13.  19. 


■ch.  2. 
6.  4. 


13;  5.   1 


*Ex.    19.    10,    14 
Num.    9.    6;    2 
Chron.    30.    17- 
19;  Acts  24.  18 
1  Cor.  11.  28. 

7  ch.  7.  11. 


with  Ophrah  (Josh.  18 :  23)  and  Ephraim 
(2  Chron.  13  :  19)  and  the  modern  village 
Taiyibeh,  situated  on  a  hill  about  five 
miles  east  of  Bethel  and  sixteen  from 
Jerusalem.  (See  Author's  Harmony,  p. 
266.)  This  was  a  fitting  place  for  retire- 
ment on  the  borders  of  Samaria,  and 
for  commencing  the  journey  a  little 
later  "  through  the  midst  of  Samaria 
and  Galilee,"  Luke  17  :  11.  It  was 
probably  about  the  middle  of  Febru- 
ary, and  Jesus  remained  here  about 
three  weeks. 

55-57.  Jesus  sought  at  Jerusa- 
lem. For  the  incidents  in  our  Lord's 
life  occurring  between  this  and  the 
events  mentioned  in  the  former  sec- 
tion, see  Author's  Harmony,  pp.  141- 
161.  This  embraces  our  Lord's  last 
journey  through  Samaria  and  the 
lower  part  of  Galilee,  and  through 
Persea,  occupying  about  two  or  three 
weeks,  Luke  17  :  11  to  19  :  27,  28. 

55.  John  states  here  what  was  the 
common  custom,  explaining  for  the 
take  of  readers  who  were  not  Jews. 
To  purify  themselves  (2  Chron. 
30  :  17-19)  from  ceremonial  unclean- 
ness  before  eating  the  passover.  These 
services  consisted  in  bathing,  visiting 
the  temple,  ofi'ering  prayers  and  sacri- 
fices, abstaining  from  certain  kinds  of 
food,  and  similar  ceremonies.  From 
one  to  six  days  were  thus  occupied 
according  to  circumstances. 

56.  The  common  theme  of  conversa- 
tion among  these  multitudes  was  Jesus 
and  his  works,  and  the  probability  of 
his  appearing  at  the  feast.  His  fame 
had    spread    throughout  the    country, 


and  now,  if  not  before,  they  had 
learned  of  his  last  great  miracle. 
What  think  ye?  That  he  will 
not,  etc.  Both  of  these  should  be 
united  in  one  question,  separated  only 
by  a  comma.  They  thought  that  per- 
haps he  had  come,  and  therefore  sought 
for  Jesus.  But  finding  him  not,  some 
may  have  concluded  that  he  would  not 
come  on  account  of  the  order  of  the 
Sanhedrim,  whilst  others  thought  dif- 
ferently. What  think  ye,  that  he  will 
not  come  to  the  feast?  Yes,  he  will 
come.  The  rulers  especially  hoped 
Jesus  would  come,  so  that  they  might 
seize  him.  Their  wish  was,  in  their 
case,  father  of  the  thought. 

57.  Now  both  the  chief  priests 
and  the  Pharisees,  etc.  This  is 
mentioned  to  account  for  the  doubt 
expressed  as  to  his  coming.  It  is 
probable  that  the  people  sought  him 
chiefly  out  of  a  curiosity  to  see  and 
hear  him,  and  not  in  order  to  inform 
the  rulers  about  him.  The  rulers 
sought  him  from  a  different  motive 
Had  ^iven  a  commandment. 
"  They  did  not  lay  a  price  upon  hib 
head,  but  they  enjoin  all  good  citizens 
to  be  informers  against  him.  Where 
he  is  they  know  not ;  but  he  was  lately 
heard  of  at  Bethany,  and  must  still  be 
lurking  somewhere  near  the  capital. 
Alas  for  them  !  This  hunted  refugee 
will  yet  enter  the  capital  in  triumph, 
will  face  them  down  in  the  temple, 
and,  even  in  yielding  to  be  their  vic- 
tim, will  give  them  abundant  evi- 
dence of  being  their  Lord." — Dr.  D. 
D    Whedon. 


208 


JOHN  XI 


A.  D.  30. 


Practical  Remarks. 

1.  Christians  are  not  exempt  from 
sickness  and  suffering,  nor  are  these 
evidences  of  God's  displeasure,  ver.  1 ; 
Job  1  :  7-12;  James  5  :  11. 

2.  All  our  labors  of  love,  however 
small,  are  treasured  in  God's  book  of 
renembrance,  ver.  2;  Mai.  3  :  16-18. 

3.  While  we  use  every  means  for  the 
restoration  of  our  suffering  friends,  the 
hcjivenly  Physician  alone  can  make 
them  effectual.  Effectual  prayers  need 
not  be  long  ones.  We  can  safely  leave 
our  case  with  the  Lord,  ver.  3 ;  2  Kings 
19  :  14. 

4.  The  sickness  of  believers  may  be 
unto  death ;  yet  God  may  be  glorified 
thereby,  ver.  4 ;  Rom.  14  :  7,  8. 

5.  The  Lord  loves  all  his  own,  though 
of  very  different  dispositions.  They 
are  all  his  dear  children,  and  bear  his 
image,  ver.  5. 

6.  The  Lord  will  answer  our  prayers, 
though  not  at  the  time  or  in  the  way 
we  may  expect,  ver.  6 ;  2  Cor.  12  :  9. 

7.  "He  would  let  the  need  come  to 
the  highest  before  he  interposed.  He 
comes  in  with  his  mighty  help,  but 
not  till  every  other  help  has  failed  " 
(Trench),  ver.  7. 

8.  Christ  never  leads  his  people  into 
danger  without  going  with  them,  vers. 
7,  8 ;  Isa.  41  :  17 ;  42  :  16. 

9.  The  life  which  God  gives  us  on 
earth  is  sufficient  for  all  he  has  given 
us  to  do,  ver.  9. 

10.  He  who  seeks  to  learn  and  do  the 
will  of  God  will  find  his  way  made 
plain  before  him  ;  but  he  who  seeks  his 
own  ends  will  sooner  or  later  fail  and 
perish,  vers.  9,  10. 

11.  Witli  singular  beauty  and  tender- 
ness the  death  of  the  Christian  is  de- 
scribed as  a  sleep.  Sleeping  life  is  not 
the  highest  type  of  life,  but  always 
gives  promise  of  it.  So  the  death  of 
the  Christian  is  not  to  be  desired  except 
as  the  prelude  of  a  glorified  life,  ver. 
11;  Isa.  26  :  19;  57  :  2. 

12.  Like  the  disciples,  we  are  apt  to 
put  the  wrong  meaning  upon  our  Lord's 
words.  Hence  the  need  of  the  Sj^irit 
to  help  us  to  understand  spiritual 
things,  vers.  12,  13;  ch.  16  :  13;  1  Cor. 
2  :  13,  14. 

13.  Christ  takes  cognizance  of  the 
death  of  every  saint,  ver.  14;  Ps.  116  : 
15. 


14.  Death  separates  us  from  our 
friends,  but  brings  us  near  to  Christ, 
ver.  15 ;  Phil.  1  :  23. 

15.  Different  dispositions  and  tem- 
peraments are  tested  and  brought  out 
in  the  Christian  life,  ver.  16. 

16.  Human  sympathy  is  sweet,  but 
the  Lord  alone  can  fully  sympathize 
with  us,  ver.  16;  Heb.  4  :  15,  16. 

17.  Jesus  comes  to  his  people  at  the 
right  time  and  the  best  time,  ver.  17; 
Matt.  14  :  27. 

18.  "  Grace  will  keep  sorrow  from  the 
heart,  not  from  the  Aotwe  "  (M.  HENRY), 
ver.  19;  ch.  14  :  1. 

19.  We  may  have  much  love  for 
Christ,  yet  fail  to  see  the  fulness  of  his 
love  and  power,  vers.  21,  22. 

20.  We  often  increase  our  troubles  by 
pondering  over  what  might  have  been, 
ver.  21. 

21.  All  our  hopes  of  future  life  cen- 
tre in  Jesus,  vers.  23-26. 

22.  "To  die  in  the  fulness  of  light, 
in  the  calm  glory  of  the  life  which  is 
in  Jesus,  is  no  longer  that  which  human 
language  calls  by  the  name  of  death  " 
(GODET),  vers.  25,  26. 

23.  To  know  that  Christ  is  the  Son 
of  God,  the  promised  Saviour,  is  the 
alphabet  of  Christian  knowledge,  ver. 
27. 

24.  We  should  be  ever  ready  to  go 
at  the  call  of  Jesus,  vers.  28,  29. 

25.  In  all  our  trials  it  is  best  to  refer 
our  case  to  Jesus,  and  leave  all  to  his 
disposal,  ver.  32. 

26.  Jesus  still  has  his  human  nature, 
and  can  be  touched  with  the  feeling  of 
our  infirmities  and  understand  our  tears, 
vers.  33-35  ;  Heb.  4  :  15. 

27.  How  much  sufi'ering  attended  the 
work  which  Christ  accomplished  for  us ! 
vers.  36-38 ;  Matt.  8:17. 

28.  How  does  love  arrest  the  atten- 
tion of  the  world  !  ver.  36 ;  ch,  3  :  13-16. 

29.  Our  weak  faith  often  needs  to  be 
strengthened  by  the  words  of  Christ, 
vers.  39,  40. 

30.  Christ,  by  example,  has  shown  ua 
the  importance  of  public  prayer,  vers. 
41,  42. 

31.  God  requires  us  to  do  our  part, 
but  does  that  which  we  cannot  do,  vers. 
39,  41,  43. 

32.  The  raising  of  Lazarus  was  a  fore- 
shadowing of  the  general  resurrection, 
vers.  43,  44. 

33.  A\'e  see  how  differently  different 


A.  D.  30. 


JOHN   XII. 


209 


Jesus,  journeying  toward  Jerusalem,  arrives  at  Bethany. 

XII.  Then  Jesus,  six  days  before  the  passover,  came  to 

Bethany,  '  where  Lazarus  was  which  had  been  dead,   ■  ch.  il.  i,  43. 


persons  are  affected  by  the  same  event, 
vers.  45,  46. 

34.  It  needs  more  than  a  miracle  to 
lead  men  to  repentance  and  faith,  ver. 
46;  Luke  16  :  31. 

35.  Many  who  neglect  spiritual  things 
through  fear  of  losing  things  temporal, 
finally  lose  both,  vers.  47,  48;  Matt. 
6:33. 

36.  Even  the  enemies  of  Christ  are 
compelled  to  acknowledge  and  witness 
to  his  works,  ver.  47  ;  Phil.  2  :  10,  11. 

37.  How  strong  and  blinding  are  prej- 
udice and  ill-will !  vers.  49,  50. 

38.  God  uses  even  wicked  men  in  car- 
rying out  his  purposes,  vers.  51,  52 ;  Ps. 
76:  10;  Isa.  10:5-7. 

39.  "  The  unworthiness  of  the  indi- 
vidual does  not  affect  the  sanctity  of 
his  office,"  ver.  51. 

40.  "  The  conclusions  of  great  eccle- 
siastical councils  are  sometimes  wicked," 
ver.  53. 

41.  "Wicked  men  confirm  one  another 
in  their  sins  by  taking  counsel  together, 
ver.  53. 

42.  Jesus  did  not  expose  himself  to 
danger  when  duty  did  not  require  it, 
ver.  54. 

43.  Ecclesiastical  leaders  are  often 
foremost  in  their  opposition  to  the 
gospel,  vers.  55-57. 

44.  tlnbelief  does  not  result  from  a 
want  of  evidence,  but  from  a  depraved 
heart  and  a  perverted  will,  vers.  46-57. 

45.  Persons  may  seek  Jesus  from 
wrong  motives  or  with  bad  intent, 
ver.  56. 

46.  "  Rulers  increase  their  own  sins 
by  making  their  subjects  the  instru- 
ments of  their  unrighteousness,"  ver. 
57. 

CHAPTER  XII. 

In  this  chapter  we  have  two  events 
depending  closely  upon  the  raising  of 
Laza.us  from  the  dead.  The  first  is 
Mary's  anointing  at  the  supper  in  Beth- 
any. Jesus  received  the  anointing  of  the 
Holy  Spirit  when  he  entered  upon  his 
prophetic  office,  Acts  10 :  38.  He  deigns 
to  accept  the  anointing  of  human  affec- 
tion as  he  enters  upon  his  priestly  office. 
The  Mcond  ev«nt  consequent  upon  the 


raising  of  Lazarus  is  the  public  greet- 
ing of  our  Saviour  as  king,  vers.  12-19. 
But  the  whole  chapter  is  solemn  with 
the  shadow  of  the  cross,  to  which  Christ 
has  now  nearly  approached.  The  ac- 
count of  the  Greeks  seeking  an  inter- 
view introduces  the  thought  of  his  pro- 
pitiation for  the  sins  of  the  whole  world, 
vers.  20-34.  This  is  followed  by  the 
remarks  of  our  Saviour,  warning  the 
Jews  on  account  of  their  unbelieving 
cavil  concerning  this  matter  (vers.  35, 
36) ;  also  by  the  reflections  of  the  apos- 
tle on  their  unbelief  (vers.  37-43) ;  and 
the  chapter  concludes  with  a  summary 
of  the  teachings  of  Jesus  concerning 
his  acceptance  or  rejection. 

1-8.  The  Supper  and  the  Anoint- 
ing AT  Bethany,  Matt.  26  :  6-13; 
Mark  14  :  3-9.  The  three  evangelists 
evidently  relate  the  same  event,  with 
merely  the  variations  of  independent 
narrators.  The  anointing  related  in 
Luke  7  :  36-50  is  altogether  different 
from  this  in  time,  place,  and  circum- 
stances. That  took  place  much  earlier, 
in  Galilee,  probably  in  the  vicinity  of 
Nain  ;  this  at  Bethany,  just  before  the 
crucifixion — the  one  at  the  house  of 
Simon  the  Pharisee,  the  other  at  the 
house  of  Simon  the  leper.  That  both 
were  named  Simon  is  not  strange  in  a 
country  where  that  name  was  very 
common.  There  were  even  two  Simons 
among  the  apostles.  Wednesday  even- 
ing, April  5,  A.  D.  30. 

1.  Six  days  before  the  passover. 
Jesus  was  journeying  toward  Jerusalem, 
probably  from  Jericho.  According  to 
the  more  usual  force  of  the  language 
in  the  original,  thes»  "six  days  before" 
would  mean  that  he  arrived  on  the  sixth 
day  before  the  passover  commenced. 
Now,  the  passover  began  on  Thursday 
evening  at  sunset.  The  sixth  day  be- 
fore would  begin  on  Friday  evening  at 
sunset.  The  time  of  his  arrival,  then, 
falls  within  the  Jewish  Sabbath.  But 
so  long  a  journey  as  the  distance  from 
Jericho  would  not  have  been  under- 
taken by  our  Saviour  on  the  Sabbath  ; 
but  it  would  not  have  been  inconsistent 
even  with  strict  Jewish  custom  for  him 
to  have  completed  the  journey  a  few 


210 


JOHN  XII. 


A.  D.  30. 


2  whom  he  raised  from  the  dead.  *  There  they  made 
him  a  supper ;  and  Martha  served :  but  Lazarus  was 
one  of  them  that  sat  at  the  table  with  him. 

3  Then  took  ^  Mary '  a  pound  of  ointment  of  spike- 
nard, very  costly,  "and  anointed  the  feet  of  Jesus, 
and  wiped  his  feet  with  her  hair :  and  the  house  was 
filled  with  the  odor  of  the  ointment. 

4  Then  saith  one  of  his  disciples,  <*  Judas  Iscariot, 

5  Simon's  son,  which  should  betray  him,  Why  was  not 
this  ointment  sold   for  three  hundred   ^  pence,  and 

G  given  to  the  poor  ?  This  he  said,  ^  not  that  he  cared 
for  the  poor;  but  because  he  was  a  thief,  and  «had 


»Yatt.    26.    6-11 
AATk  14.  3-7. 


bch.  11.  2;  Luke 

10.  38,  39. 
•  Luke  7.  37,  38. 


a  ch.  6.  70,  71. 

•  Matt.  18.  28. 
'  Prov.  29.  7. 
«  ch.  13.  29. 


minutes  aftw  the  Sabbath  commenced, or 
a  little  aftei-  sunset  on  Friday  evening. 
There  he  quietly  "  rested  the  Sabbath 
day,  accordinsc  to  the  commandment," 
The  words,  which  had  been  dead, 
are  omitted  in  the  best  text.  Bethany, 
.  .  .  Lazarus.     See  on  ch.  11  :  1. 

2.  There  they  made  him  a  sup- 
per. It  was  in  the  house  of  Simon  the 
leper,  Matt.  26  :  6.  The  time  of  this 
supper  is  not  certainly  known.  It  was 
quite  customary  with  the  Jews  to  close 
the  Sabbath  with  a  joyful  meal,  and 
the  language  in  Matt.  26  :  16  would 
seem  to  indicate  that  Judas  must  have 
commenced  his  dark  plottings  at  least 
several  days  before  the  betrayal.  But, 
on  the  other  hand,  two  days  before  the 
passover  we  find  evidence  indicating 
that  Judas  had  not  yet  given  the  rulers 
the  opportunity  they  were  seeking 
(Matt.  26  :  2-5)  and  the  language  of  our 
Saviour  in  verse  7 — literally,  "  For  the 
day  of  my  preparation  for  burial  hath 
she  kept  this  " — would  be  inappropriate 
unless  the  time  was  very  near  the  cruci- 
fixion, making  the  supper  most  prob- 

,ably  at  the  close  of  Wednesday.  (See 
"Author's  Harmony,  ^  158.)  Martha 
served.  This  is  one  indication  that 
she  was,  as  has  been  supposed,  a  rela- 
tive of  Simon.  She  as  well  as  Mary 
took  her  own  characteristic  way  of 
showing  devoted  gratitude  for  the  rais- 
ing of  a  brother  from  the  dead,  Luke 
10  :  38-42. 

3.  Then  took  Mary,  sister  of  Laz- 
arus (ch.  11  :  1,  2),  a  pound.  It  was 
probably  about  three-fourths  of  a  pound 
avoirdupois.  Ointment  of  spike- 
nard. An  aromatic  oil,  produced  prob- 
al)ly  from  the  jatamansi  plant  of  India. 
Anointed  the  feet  of  Jesus.  His 
head^  according  to  Matthew  and  Mark  ; 


but  here  is  no  contradiction,  for  there 
was  nard  enough  to  lavishly  anoint 
both.  Matthew  and  Mark  notice  only 
the  first  act,  anointing  the  head;  John 
dwells  upon  the  final  and  longest,  and, 
on  her  part,  the  most  humble  and  de- 
voted, act — the  anointing  the  feet  and 
wiping  them  with  her  hair.  Washing 
the  feet  before  an  entertainment  was 
usual  with  the  sandalled  Orientals,  and 
the  accompanying  anointing  was  not 
infrequent.  According  to  Lightfoot, 
children  performed  this  oifice  for  their 
parents,  and  sometimes  a  disciple  for 
his  teacher.  Wiped  his  feet  with 
her  hair.  A  mark  of  the  profoundest 
reverence.  It  was  the  glory  of  a  woman 
(1  Cor.  11  :  15)  laid  in  humblest  tribute 
at  Jesus'  feet.  The  house  was  filled 
with  the  odor  of  the  ointment. 
Mentioned  only  by  John,  but  according 
to  the  other  evangelists  it  was  destined 
that  the  whole  household  of  God  should 
ever  be  fragrant  with  the  memorial 
proclamation  of  this  costliest  and  most 
beautiful  tribute  ever  tendered  to  Christ, 
Matt.  26  :  13;  Mark  14  :  9. 

4.  Judas  Iscariot,  see  on  ch.  6  : 
71.  Only  John  gives  the  name  of  the 
speaker,  though  he  probably  spoke  the 
disapproval  of  the  others,  Matt.  26  : 
8;  Mark  14:4.  Which  should  be- 
tray him ;  rather,  he  who  was  about  to 
deliver  him  up.  Matthew  says  "  the 
disciples;"  but  John,  pointing  out  the 
leader  and  instigator,  says,  "one  of  his 
disciples,  Judas  Iscariot."  We  have 
here  a  beautiful  illustration  of  the  in- 
dependent and  truthful  statements  of 
the  three  evangelists.  The  three  ac- 
counts taken  together  are  lifelike.  The 
suggestion  of  Judas  is  caught  up  and 
inconsiderately  repeated  by  the  rest. 

b^Q.  Three  hundred  pence, about 


k.  D.  30. 


JOHN  XII. 


211 


7  tlie  bag,  and  bare  what  was  put  therein.  Then  said 
Jesus,  Let  her  alone :  against  the  day  of  my  burying 

8  hath  she  kept  this.  For  ^  the  poor  always  ye  have 
with  you ;  *  but  me  ye  have  not  always. 

9  Much  people  of  the  Jews  therefore  knew  that  he 
was  there :  and  they  came  not  for  Jesus'  sake  only, 
but  that  they  might  see  Lazarus  also,  ^  whom  he  had 

10  raised  from  the  dead.     '  But  the  chief  priests  consulted 

11  that  they  might  put  Lazarus  also  to  death ;  ™  because 
that  by  reason  of  him  many  of  the  Jews  went  away, 
and  believed  on  Jesus. 


»>  Deut.     15. 

Matt.     26. 

Mark  14.  7. 
'  ver.  35  ;  ch.  8.  21. 


11; 

11; 


kch.  11.43,44. 

1  Luke  16.  31. 

°»  v«r.  18  ;ch.  11.45. 


forty-five  dollars,  but  it  would  purchase 
manifold  what  that  amount  would  now. 
It  was  about  a  laborer's  wages  for  a  whole 
year.  See  Matt.  20  :  2.  Given  to  the 
poor.  A  good  reason  under  ordinary 
circumstances,  and  doubtless  uttered 
honestly  by  all  excejjt  Judas,  who  was 
a  thief,  and  desired  the  money  for  his 
own  use  rather  than  for  the  poor.  And 
bare,  better,  and  was  icont  to  take 
away  ivhat  ivas put  therein  (eh.  20  :  15). 
But  this  selfish  instigator  soon  after  sold 
the  life  of  his  Master  for  thirty  shekels, 
about  a  third  of  this  amount,  the  price 
of  a  slave,  Ex.  21  :  32.  Bag,  box, 
pouch,  or  purse. 

7.  Then  said  Jesus,  Let  her 
alone*  The  harsh  rebuke  of  Judas 
was  probably  spoken  to  Mary.  Jesus 
hastens  to  relieve  and  vindicate  her. 
Matthew  (26  :  10)  says,  "When  Jesus 
understood  it,"  which  implies  that  the 
murmuring  and  the  reproof  of  the  dis- 
ciples were  intended  for  the  woman,  and 
not  for  the  ear  of  Jesus,  who  was  the  re- 
cipient of  such  honor.  Their  disappro- 
bation would  naturally  confuse  her.  •  But 
.Jesus  takes  up  her  defence.  Against 
the  day  of  my  burying  hath  she 
kept  this  ;  the  best  text  reads,  Let 
her  keep  it  against  the  day  of  my 
burial,  instead  of  selling  it.  She  was 
still  in  the  act  of  anointing.  Bodies 
were  anointed  and  usually  eiubalnied 
previous  to  entombing,  John  19  :  39. 
The  language  of  our  Saviour  implies 
a  prophetic  consciousness  on  the  part 
of  Mary  that  the  event  of  his  death 
was  very  near,  Matt.  26  :  2.  As  there 
would  be  no  time  for  this  after  his 
death,  this  anointing  and  embalming, 
as  it  were,  for  the  sepulchre  took  place, 
in  the  divine  arrangement,  while  he  was 
yet  alive.  This  anointing  was  not  only 
a  symbol  of  what  was  about  to  take 


place,  but  was  an  act  performed  with 
definite  reference  to  his  death.  The 
language  seems  to  imply  a  motive  on 
the  part  of  Mary ;  she  seems  to  have 
had  a  presentiment,  a  knowledge  be- 
yond his  disciples,  of  his  approaching 
death.  It  also  gave  Jesus  another  op- 
portunity of  referring  to  his  death. 
Her  act  of  love  and  fiiith  stands  out 
in  striking  contrast  to  the  avarice  of 
Judas  and  the  murrauriugs  of  the 
others. 

8.  The  poor  alAvays  .  •  .  me 
.  .  .  not  always.  Jesus  puts  him- 
self not  above  the  poor,  but  with  them, 
Matt.  25  :  40.  But  he  means  that  they 
would  ever  have  opportunities  of  doing 
good  to  the  poor,  but  their  opportunity 
to  honor  him  would  be  short  and  soon 
gone. 

9.  Much  people  of  the  Jews,  see 
Acts  6  :  7.  According  to  Alford  "  the 
Jews"  in  the  Gospel  of  John  always 
mean,  not  the  great  mass  of  the  com- 
mon people,  but  the  ruling  "  persons 
of  repute."  The  time  here  goes  back 
to  that  of  verse  1. 

10.  The  chief  priests.  Alford  and 
Tholuck  both  suggest  that  these  priests 
were  of  the  sect  of  the  Sadducees,  be- 
lieving in  no  resurrection,  but  desiroua 
to  get  Lazarus  out  of  the  way  because, 
he  drew  attention  to  Jesus. 

11.  Many  of  the  Jews  went 
away,  many  were  withdraiving  from 
the  Jews — not  openly  and  formally, 
but  gradually  transferring  their  con- 
fidence from  their  leaders  to  Jesus. 

12-19.  The  Triumphal  Entry  of 
Jesus  into  Jerusalem,  Matt.  21  Ti- 
ll ;  Mark  11:1-11;  Luke  19  :  29-44. 

Luke  is  the  fullest,  John  the  briefest. 
Wliile  Mark  occupies  about  the  same 
space  as  Matthew,  he  is  specially  mi- 
nute and  vivid  by  the  use  of  th»  ores- 


212 


JOHN  XII. 


A.  D.  30. 


■  Matt. 
Mark 
Luke 


21,  1-9; 
11.  1-10. 
19.  29-38 


The  first  day  of  the  week  Jesus  enters  Jerusalem  publicly. 

12  "  On  the  next  day  much  people  that  were  come  to 
the  feast,  when  they  heard  that  Jesus  was  coming  to 

13  Jerusalem,  took  branches  of  palm  trees,  and  went 
forth  to  meet  him,  and  cried,  "  Hosanna  I  Blessed  is  •  Matt.  21. 2-9. 

p  the  King  of  Israel  that  cometh  in  the  name  of  the   p  ch.  1. 49 ;  19. 15. 
Lord! 

14  lAnd  Jesus,  when  he  had  found  a  young  ass,  sat  iMatt.  21. 7. 

J  5  thereon  ;  as  it  is  written, '  Fear  not,  daughter  of  Sion  !   '  isa.  35. 4 ;  40. 9, 10. 
Behold,  thy  King  cometh,  sitting  on  an  ass's  colt. 

16  These  things  « understood  not  his  disciples  at  the 
first;  *but  when  Jesus  was  glorified,  "then  remem- 
bered they  that  these  things  were  written  of  him,  and 
that  they  had  done  these  things  unto  him. 


»  Luke  18.  34. 
tch.  7.  39 -,13.31,31 
»  ch.  14.  26. 


ent  tense,  and  surpasses  the  others, 
throughout  the  chapter,  in  his  careful 
epecifications  of  time. 

12.  On  the  next  day.  The  Sunday 
after  the  Sabbath  rest  of  verse  1 .  Much 
people,  already  eager  to  know  whether 
Jesus  would  be  at  the  feast,  ch.  11  :  oQ. 

13.  Took  branches  of  palm  trees. 
There  were  then  very  many  palms  grow- 
ing on  that  road.  The  palm  was  the  em- 
blem of  triumph,  Lev.  23  :  40;  Rev.  7  : 
9.  The  people  met  Jesus  with  these 
royal  honors  boldly  and  enthusiasti- 
cally, because  of  the  miracles  they  had 
seen,  and  especially  because  of  the  rais- 
ing of  Lazarus.  Luke  also  adds  that 
certain  Pharisees  wished  Jesus  to  re- 
buke the  applause,  and  also  that  when 
he  came  near  and  beheld  the  city,  he 
wept  over  it.  While  the  multitude  con- 
tinue to  shout  his  honors  he  weeps  over 
the  wicked,  the  unbelieving,  and  devoted 
city.  Hosanna  !  an  abbreviated  com- 
pound of  two  Hebrew  words  meaning 
"  Save  now  !"  It  was  equivalent  to  the 
exclamation,  "  Salvation  !"  The  brevity 
of  John's  account  of  this  triumph  seems 
to  imply  that  his  readers  were  already 
acquainted  with  the  fuller  descriptions 
of  the  other  three  evangelists.  Bless- 
ed is  the  King  of  Israel  that 
cometh  in  the  name  of  the  Lord! 
This  was  a  distinct  Messianic  recogni- 
tion.    See  Ps.  118  :  25,  26. 

14.  A  young  ass.  The  ass  was  used 
by  persons  of  the  highest  rank,  Judg.  5  : 
10;  10  :  4.  But  this  was  not  the  king's 
mule  (  1  Kings  1  :  33,  38,  44j,  one  kept 
for  the  use  of  royalty;  nor  the  horse, 
which  the  Scriptures  invariably  associ- 
9,i%  with  th«  idea  of  war  (Ex.  15  :  21 ; 


Ps.  76  :  6 ;  Prov.  21 :  31 ;  Jer.  8 :  6),  and 
which  the  kings  of  Israel  were  forbid- 
den to  multiply  unto  themselves  (Deut. 
17  :  16),  but  the  colt  of  a  beast  of  bur- 
den— one  used  in  hard  labor,  Matt.  21  : 
5.  The  time  had  come  for  Jesus  to  claim 
and  receive  Messianic  honors,  and  this 
he  could  not  well  do  on  foot  in  a  pro- 
cession. He  therefore  rides  in  triumph 
into  Jerusalem,  but  in  a  way  which  was 
significant,  appropriate,  and  suited  to 
the  nature  of  his  kingdom.  The  horse 
was  an  animal  of  pride  and  war,  the  ass 
of  humility  and  peace.  Thus  Jesus  pub- 
licly claimed  and  received  honors  as  the 
Messiah,  yet  not  as  a  proud,  worldly 
monarch,  but  as  the  Prince  of  Peace. 
His  meekness  and  lowliness  in  thus  en- 
tering Jerusalem  were  in  harmony  with 
the  nature  of  his  kingdom,  and  incon- 
sistent with  the  views  of  some  rational- 
istic interpreters,  that  Jesus  really  de- 
signed to  head  a  military  movement, 
deliver  the  Jews  from  the  Roman  yoke, 
and  become  a  temporal  monarch.  How 
unfounded  the  last  supposition  is  ap- 
pears from  the  facts  that  the  niultituue 
were  without  arms,  and  that  the  Roman 
authorities  failed  to  take  any  notice  of 
the  triumphal  procession  as  in  any  de- 
gree wrong  or  disloyal.  Jesus  probably 
took  the  southern  road,  the  direct  ont 
from  Jericho  over  the  Mount  of  Olives. 

15.  As  it  is  written,  Fear  not, 
quoted  not  literally,  but  in  an  abbrevi- 
ated form,  agreeing  with  Zech.  9  :  9  in 
sense. 

16.  Understood  not  at  the  first; 
the  evident  unconsciousness  of  the  dis- 
ciples in  so  many  things,  not  only  in 
what  thty  did,  but  in  what  they  wrote, 


A.  D.  30. 


JOHN  XII. 


213 


17  The  people  therefore  that  was  with  him  when  he 
called  Lazarus  out  of  his  grave,  and  raised  him  from 

18  the  dead,  *  bare  record.  ^  For  this  cause  the  people 
also  met  him,  for  that  they  heard  that  he  had  done 

19  this  miracle.  The  Pharisees  therefore  said  among 
themselves,  *  Perceive  ye  how  ye  prevail  nothing? 
behold,  *  the  world  is  gone  after  him. 

Greeks  desire  to  see  Jesus :  his  return  to  Bethany  at  night. 

20  And  there  *'were  certain  Greeks  among  them  "that 


«ch.  11.43. 
7  vers.  9-11, 


»  ch.  11.  47,  48. 
»ch.   3.    26;   Acta 

17.  6. 
»>  Acts  17.  4. 
e  1  Kings  8.  41,42; 

Acts  8.  27. 


is  excellent  evidence  of  their  entire  sim- 
plicity and  truthfuhiess  in  recording 
tilings  in  realms  higher  than  they  knew. 
But  Avhen  Jesus  was  glorified, 
then  remembered  they.  After 
the  ascension  and  the  descent  of  the 
Holy  Spirit,  then  was  fulfilled  the 
promise  of  Jesus,  ch.  14  :  26  and  16  : 
13,  14. 

17.  The  people  .  .  .  with  him 
when  he  called  Lazarus  out  of 
his  grave,  ch.  11 :  42,  43.  The  raising 
ot  Lazarus  was  the  immediate  occasion 
of  this  ovation.  Bare  record,  or  tes- 
timony, that  Jesus  raised  Lazarus.  By 
the  change  of  a  single  letter  many  man- 
uscripts read  :  "  The  multitude  which 
was  with  him  bare  witness  that  he 
called  Lazarus  out  of  the  tomb."  Their 
hosannas  were  a  public  testimony  to  the 
miracle,  ver.  13  ;  Luke  19  :  37,  38. 

18.  The  people  also  met  him. 
Two  different  multitudes  are  mentioned  : 
one  from  Bethany  accompanying  him 
(ver.  9),  and  one  from  Jerusalem  meet- 
ing him.  Each  chanted  his  praises  in 
responsive  chorus,  Mark  ll :  9, 10.  For 
this  cause.  It  was  the  raising  of 
Lazarus  that  caused  both  companies 
now  to  attend  Jesus  in  his  triumphal 
march. 

19.  The  Pharisees  therefore 
said.  What  follows  is  the  language 
of  enemies  in  their  rage  and  despair, 
seeking  to  stir  each  other  up  to  acts  of 
violence.  This  discussion  or  expi'ession 
of  reproach  was  perhaps  aimed  at  the 
Sadducean  policy  of  Caiaphas,  ch.  11  : 
48-50.  The  world.  A  strong  pop- 
ular expression — everybody, 

20-36,  Certain  Greeks  Desire  to 
See  Jesus,  He  returns  to  Beth- 
any AT  Night,  On  the  last  point, 
Matt.  21  :  17 ;  Mark  11:11.  Sunday, 
April  2d.  "  In  the  application  of  these 
Gentiles  our  Lord  sees  a  token  of  his 
glory  as  the  Redeemer  of  the  world,  and 


therefore  of  that  '  hour '  of  mortal  suf- 
fering through  which  he  must  pass  in 
order  to  '  reconcile  both  [Jew  and 
Gentile]  unto  God  in  one  body  by  the 
cross.'  See  ch.  10:16;  11:51,  52; 
Eph.  2  :  13-22.  Hence  the  conflicting 
emotions  by  which  his  '  soul  is  troub- 
led,' ver.  27  ;  hence  also  his  allusion  to 
the  lesson  so  clearly  taught  by  his  death, 
that  self-sacrifice  is  necessary  to  useful- 
ness (ver.  24),  and  indispensable  to  the 
eternal  well-being  and  acceptance  of 
the  servant  of  Jesus,  vers.  25,  26.  Such 
a  lesson  was  fitted  to  dissipate  any 
hopes  whicli  his  triumphant  entry  into 
Jerusalem  might  have  excited  of  a  king- 
dom of  earthly  glory." — Annotated  Par- 
agraph  Bible. 

20.  The  time  of  this  approach  of  these 
Greeks  to  Jesus  was  probably  on  the 
same  day  as  the  triumphal  entry.  It 
would  seem  natural  to  suppose  that 
their  attention  was  attracted  to  Christ 
by  the  procession.  The  language  of 
Jesus  (vers.  23-33)  and  the  voice  from 
heaven  (ver.  28)  were  also  in  harmony 
with  the  day,  the  tenth  of  Nisan,  when 
he,  the  great  Paschal  Lamb,  was  select- 
ed, as  it  were,  in  the  temple  for  our 
passover.  The  36th  verse,  which  leads 
Robinson,  Ellicott,  and  others  to  suppose 
that  this  occurred  just  before  his  final 
departure  from  the  temple,  may  be  ex- 
plained as  referring  to  his  departure  for 
the  night  to  Bethany.  It  is  certainly 
more  natural  to  suppose  a  break  of 
tl\ree  or  four  days  after  verse  36  than 
between  verses  19,  20,  especially  as  John 
does  not,  with  the  other  evangelists,  re- 
late the  incidents  of  those  days.  It  is 
preferable,  therefore,  with  Lightfoot, 
Newcome,  Greswell,  and  others  to  place 
the  interview  with  the  Greeks  here. 
See  Author's  Harmony,  ^§  139,  140. 
Neander  also  inclines  to  this  view.  The 
place  of  this  colloquy  is  within  the  area 
of  the  temple  (Matt.  26 :  55),  probably  ia 


214 


JOHN  xir. 


A.  D.  30. 


21  came  up  to  worship  at  the  feast :  the  same  came  there- 
fore to  Philip,  **  which  was  of  Bethsaida  of  Galilee, 
and  desired  him,  saying,  Sir,  we  would  see  Jesus. 

22  Philip  Cometh  and  telleth  Andrew:  and  again  An- 
drew and  Philip  tell  Jesus. 

23  And  Jesus   answered  them,  saying,  *The  hour  is 

24  come,  that  the  Son  of  man  should  be  glorified.  Ver- 
ily, verily,  I  say  unto  you,  'Except  a  corn  of  wheat 
fall  into  the  ground  and  die,  it  abideth  alone :  but 

25  8 if  it  die,  it  bringeth  forth  much  fruit.  ''He  that 
loveth  his  life  shall  lose  it ;  and  he  that  hateth  his 


<»  ch.  1.  4-1. 


•  ch.  7.  8 ;   13.  31, 

32 ;  17.  l-o. 
'  1  Cor.  15.  36-38. 
i  vers.  32,  33  ;  Isa. 

53.  10-12;  Heb. 

2.  9  •  12.  2. 
>»  Matt.  10.  39  ;  16. 

25  ;  Mark  8.  35  ; 

Luke      9.      24; 

17.  33. 


the  porch  and  in  the  Court  of  the  Gen- 
tiles. Certain  Greeks.  They  were 
proselytes  of  the  gate,  uncircumcised, 
but  observers  of  the  moral  code  of  the 
Old  Testament,  and  also  regular  at- 
tendants upon  the  great  feasts,  probably 
journeying  thither  from  some  foreign 
country,  for  they  were  of  them  that 
came  up  to  Avorship  at  the  feast. 

21.  The  same  came  therefore  to 
Philip.  Philip  and  Andrew  are  Greek 
names.  Perhaps  these  strangers  spoke 
to  them  first,  because  they  may  have 
been  more  intimately  associated  with 
the  Greeks  than  were  the  other  apostles. 
There  is  a  tradition  that  the  labors  of 
these  two  were  afterward  largely  among 
the  Greeks.  Sir,  we  would  see 
Jesus.  They  showed  the  Messianic 
expectations  of  the  Jews,  and  their  pro- 
found respect  for  the  Saviour  is  shown 
in  their  modesty  in  refusing  to  press 
upon  him  without  permission,  and  also 
by  the  reverence  with  which  they  salute 
even  one  of  his  disciples.  "  Chaldaeans 
from  the  East  had  sought  his  cradle ; 
these  Greeks  from  the  West  came  to 
his  cross."  Bethsaida.  See  on  ch. 
1  :44. 

22.  Philip  Cometh  and  telleth 
Andrew.  Jesus  had  just  been  hailed 
with  acclamations  as  King  of  Israel. 
Philip  evidently  hesitates  to  compro- 
mise him  by  pressing  upon  him  an  im- 
mediate interview  with  Gentiles.  It 
was  natural  that  he  should  first  consult 
his  friend  and  fellow-townsman  Andrew, 
who  was  also  of  Bethsaida,  ch.  1  :  44. 
Perhaps  we  may  see  too  in  this  evident 
deliberation  and  their  coming  together 
the  awe  in  which  they  held  our  Saviour's 
person.  So  suggests  Farrar  in  his  Life 
of  Christ. 

23.  Jesus  answered  them.  Whom? 
Tholuck   gays  his  disciples,   after   the 


Greeks  had  been  admitted  to  audience 
and  dismissed.  This  supposition  seems 
altogether  too  circuitous  for  the  natural 
sense  of  the  passage.  Alford  maintains 
that  our  Saviour  did  not  grant  the  Greeks 
audience  at  all.  Lange  thinks  that  this 
discourse  was  uttered  in  the  presence  of 
the  Greeks,  but  addressed  directly  to  his 
disciples.  This  last  view  accords  best 
with  our  Saviour's  breadth  of  charity 
and  with  the  sentiments  of  his  discourse. 
The  hour  is  come.  The  death-hour 
must  have  been  an  abiding  shadow  in 
the  life  of  Jesus,  Luke  12  :  50.  The 
universality  of  his  mission  and  his 
death  are  in  his  mind  inseparably  con- 
nected, ch.  10  :  15,  16 ;  17  :  1,  2.  That 
the  Son  of  man  should  be  glori- 
fied. Humanity  (Son  of  man),  irre- 
spective of  nationality,  was  to  be  glori- 
fied in  and  vvith  him. 

24.  Except  a  corn,  the  grain,  of 
w^heat  fall  into  the  ground  and 
die.  This  emphatic  utterance  is  the 
great  truth  fundamental  to  Christian- 
ity. It  is  a  beautiful  expression  of  the 
great  law  of  sacrifice,  through  death  to 
life.  "The  seed-corn  must  undergo  a 
process  analogous  to  dissolution  in  or- 
der to  yield  a  harvest;  so  must  I  die  in 
order  to  achieve  this  great  result.  Ami 
my  disciples  (ver.  25)  must  'follow  me' 
herein  (ch.  13  :  16);  for  life,  if  unduly 
loved,  will  be  fruitless."  But  if  it  die', 
it  bringeth  forth  much  fruit.  The 
"  much  "  here  is  emphatic.  Through  the 
death  of  Christ  and  the  persecution  of 
the  church  by  the  Jews  the  fulness  of 
the  Gentiles  was  to  be  gathered  in. 

25.  He  that  loveth  his  life  shall 
lose  it.  Nursing  one's  selfishness  is 
a  process  of  moral  death.  He  that 
hateth  his  life  in  this  world  shall 
keep  it  unto  life  eternal.  What 
glorifies  the  Son  of  man  is  likewise  the 


A.  1).  30. 


JOHN  XII. 


215 


26  life  in  this  world  shall  keep  it  unto  life  eternal.  If 
any  man  serve  me,  let  him  follow  me ;  and  where  I 
am,  there  shall  also  my  servant  be 

27  me,  ^  him  will  my  Father  honor, 
troubled ;  and  what  shall  I  say  ? 
from  this  hour.     But  for  this  cause 

28  hour.     Father,  glorify  thy  name. 


:  if  any  man  serve 

"  Now  is  my  soul 

^  Father,  save  me 

came  I  unto  this 


«  ch.  14.  21-23. 
kch.    13.    21; 

refs.    Matt. 

38,  39. 
1  Mark  14.  36. 


see 
26. 


true  glory  of  each  redeemed  soul — that 
is,  not  the  mortification  of  the  life  as  a 
mere  penance,  but  sacrifice  for  others — 
the  seed  dying  for  the  sake  of  the  har- 
vest. "  The  central  principle  of  Chris- 
tian life  stated  in  the  form  of  a  double 
paradox.  Though,  as  we  have  seen, 
Christ  had  his  own  death  in  view,  he 
yet  speaks  of  the  principle  in  its  uni- 
versal application.  The  spirit  which 
took  him  to  death,  and  through  death  to 
glory,  and  in  all  this  made  him  abound 
in  fruit,  is  the  spirit  that  must  live  and 
reign  in  every  disciple.  We  all  come  to 
glory  by  his  path,  dying  with  him,  and 
so  living  with  him — his  fellows  in  cruci- 
fixion and  in  glory.  To  love  one's  life 
or  soul,  according  to  Christ's  meaning,  is 
so  to  make  self  first  and  chief  that  self- 
gratification  becomes  the  law  or  prin- 
ciple of  all  action.  To  do  this  is  to  lose 
the  life  or  soul ;  for,  first,  this  is  a  wrong 
or  wicked  principle,  and  hence  is  itself 
the  soul's  ruin  ;  and,  second,  this  princi- 
ple works  out  ruin,  because  it  is  at  war 
with  the  nature  of  God,  with  the  nature 
of  the  human  soul,  and  so  with  the  con- 
stitution of  all  society,  human  and  an- 
gelic, earthly  and  heavenly.  It  has  come 
to  be  understood,  as  never  before,  that  all 
true  national  and  international  law,  and 
all  prosperous  commerce  and  intercourse 
between  men  generally,  rest  ultimately 
upon  the  law  of  impartial  l>ve  to  man 
and  of  supreme  love  to  God.  To  hate 
the  life  in  this  world  is  the  opposite  of 
loving  it,  and  is  to  make  first  and  chief 
God's  will,  and  to  find  in  it  the  law  of 
action.  This  keeps  the  life  or  soul  unto 
life  eternal ;  first,  because  such  a  spirit 
is  in  its  own  nature  the  very  spirit  or  life 
of  God  himself,  or  eternal  life ;  and,  sec- 
ond, being  this,  it  works  out  results  and 
will  come  out  into  manifestations  in  keep- 
ing with  itself,  into  the  eternal  glory 
which  befits  it  and  constitutes  heaven." 
—Dr.  G.  D.  B.  Pepper. 

26.  If  any  man  serve  me,  let  him 
follow  me.  A  practical  answer  to 
these    Greek    inquirers.      They   might 


enter  his  service  by  following  him  in 
sacrifice.  "  This  shows  that  he  had  his 
own  impending  death  in  mind  in  choos- 
ing his  illustration.  To  follow  him  is 
to  enter,  in  self-sacrifice,  into  his  suffer- 
ing. Not  that  we  must  go  through  the 
same  or  similar  experience  externally, 
but  we  must  have  and  live  out  his  spirit 
at  whatever  risk.  The  promise  that  the 
servant  shall  be  where  he  is  looks  to  his 
declaration  that  he  was  now  to  be  glori- 
fied, to  enter  into  glory.  The  promisfc 
is  partially  fulfilled  in  the  Christian  as 
he  passes  along  in  life,  for  Christ  the 
glorified  is  with  him  always.  But  its 
full  realization  is  future,  when  we  go  to 
be  '  with  the  Lord,'  especially  '  when  he 
shall  appear'  and  '  we  shall  appear  with 
him.'  This  is  said  by  him  to  be  honor 
from  his  Father,  because  it  will  be  shown 
to  be  of  God  as  the  absolute  and  supreme 
Sovereign."— Dr.  G.  D.  B.  Pepper. 
Where  I  am,  there  .  .  .  my  servant 
.  .  .  him  will  my  Father  honor. 
Eternal  life,ver.  25 ;  companionship  with 
Christ  here  and  hereafter ;  honor  from 
the  Father, — these,  last  of  all,  are  held 
out  as  the  rewards  of  this  service. 

27.  Nowis  my  soul  troubled.  Thfr 
message  to  the  Greeks  being  finished,  he 
unbosoms  the  feelings  that  their  appli- 
cation had  occasioned.  Well  might  he 
be  troubled,  for  never  mortal  had  so 
much  to  apprehend.  What  shall  I 
say?  Contending  emotions  struggle 
for  utterance.  Father,  save  me  from 
this  hour.  This  is  not  an  interrogation, 
as  some  interpret,  but  a  veritable  ejae«^ 
ulatory  prayer,  occasioned  by  an  over- 
whelming consciousness  of  the  horrors 
so  near  him.  See  Matt.  26  :  29  and  Ps. 
22.  But  for  this  cause.  This  ex- 
pression is  emphatic :  I  came  to  this 
hour  for  this  very  purpose.  Here  he 
controls  his  natural  shrinking  from  the 
sacrificial  death  by  reflecting  that  for 
this  cause,  the  redemption  of  humanity, 
to  be  honored  of  the  Father  (ver.  26),  he 
had  come  to  the  bitter  hour. 

28.  Father,    glorify    thy    name* 


216 


JOHN  XII. 


A.  D.  80 


■Then  came  there  a  voice  from  heaven,  sayinr,,  I 

29  have  both  glorified  it, "  and  will  glorify  it  again.  The 
people  therefore,  that  stood  by,  and  heard  it,  said  that 
it  thundered:  others  said,  "An  angel  spake  to  him. 

30  Jesus  answered  and  said,  p  This  voice  came  not  be- 

31  cause  of  me,  but  for  your  sakes.  Now  is  ^the  judg- 
ment of  this  world:   now  shall  ""the  prince  of  this 

32  world  be  cast  out.     And  I,  "  if  I  be  lifted  up  from  the 


«•  See  refs.  Matt 
3.  17 ;  Acts  9.  7 
22.  9. 

»  cli!  13.  31.  32. 

•  Acts  23.  8,  9. 

p  ch.  11.  42. 

q  ch.  16.  11. 

rch.  14.  30;  Gen. 
3.  1.5;  Matt.  12. 
28,  29;  Luke  10 
18;   Acts  26.  18; 


2  Cor.  4.  4;  Eph.  2.  2  ;  6.  12 ;  Col.  2.  15. 


•ch.  3.  14;  1  Pet.  2.  24. 


Love  and  hope  for  the  perishing  (Heb. 
12  :  2)  and  the  highest  possible  motive, 
zeal  for  the  glory  of  God,  combine  to 
lift  the  Saviour  high  above  all  appre- 
hensions into  the  blissful  consciousness 
of  perfect  harmony  with  the  will  of  the 
Father.  Self  was  lost.  The  emphasis 
of  the  prayer  is,  "  Father,  glorify  thy 
name."  Then  came  there  a  voice 
from  heaven.  Here  there  has  been 
much  vain  rationalizing.  Some  say 
this  was  only  a  peal  of  thunder,  which 
was  interpreted  as  an  endorsement  of 
the  prayer ;  others,  that  with  the  thun- 
der there  was  mingled  a  voice;  but  we 
have  no  right  to  understand  the  record 
in  any  other  way  than  it  reads,  "  a  voice 
from  heaven,"  though  it  was  not  under- 
stood by  all.  This  is  the  third  time  that 
Jesus  had  this  kind  of  a  sanction ;  the 
first  being  at  his  baptism,  and  the  sec- 
ond at  his  transfiguration.  I  have 
both  glorified  it,  as  Creator  and 
Preserver,  and  in  all  the  history,  types, 
and  prophecies  of  the  Old  Testament. 
And  will  glorify  it  again.  Again 
is  emphatic,  showing  that  the  glorifica- 
tion about  to  be  eftected  was  no  mere 
repetition,  but  a  glory  in  a  much  higher 
degree.  Through  the  sufferings  of 
Christ  there  was  to  be  manifested  a 
glory  of  God  surpassing  all  before. 

29.  The  people  said  .  .  .  it  thun- 
dered. Voices  in  heaven  are  more 
than  once  compared  with  thunder,  Rev. 
6  :  1 ;  14  :  2  ;  16  :  17,  18 ;  Job  40  :  9.  A 
casual  consciousness  perceived  noth- 
ing more  than  thunder,  according  to 
a  recognized  principle,  Matt.  13  :  12. 
See  also  Acts  9  :  7,  compared  with  22  : 
9,  and  it  will  be  seen  that  the  attendants 
of  Saul  at  his  conversion  heard  the 
Bound  of  the  voice,  but  could  not  dis- 
tinguish the  words  spoken.  Others 
said,  An  angel  spake  to  him.  To 
him  is  emphatic.  Others  with  a  higher 
faith  recognized  the  thundering  sound 
as  speech,  but,  not  understad.liug  the 


words,  they  affirmed  that  it  was  a  mes- 
sage intended  expressly  for  him. 

30.  Jesus  answered,  .  .  .  This 
voice   came  .  .  .  for   your  sakes. 

The  Spirit  always  witnessed  to  the 
inner  consciousness  of  our  Saviour, 
John  11  :  42.  The  Saviour  here  ad- 
dressed all  who  were  within  hearing. 
The  voice  came  for  the  sake  of  ail.  To 
John,  and  probably  to  the  other  apos- 
tles, it  was  intelligible  speech — to  the 
othens  it  was  a  token  more  or  less  clear 
according  to  their  spiritual  develop- 
ment. 

31.  Now  is  the  judgment  of  this 
world.  This  world  means  all  who  do 
not  belong  to  the  kingdom  of  Christ. 
The  word  judgment  here  has  the  same 
essential  meaning  as  in  the  expression 
"day  of  judgment,"  Matt.  10  :  15  and 
12  :  36.  The  crucifixion  was  truly  a 
pre-judgment  of  the  world.  Nothing 
so  convicts  the  world  as  the  Lamb  slain. 
Rev.  5  :  6  and  6  :  16.  The  god  of  this 
world  hath  blinded  the  minds  of  them 
that  believe  not  (2  Cor.  4  :  4),  but  the 
cross  reveals  the  carnal  mind  as  enmity 
against  God  and  murderous  in  its  hate. 
Acts  2  :  23.  So,  too,  on  the  other  hand, 
the  cross  is  a  declaration  of  God's  love 
(John  3  :  16)  and  holiness,  and  of  sin's 
deserved  penalty.  Gal.  3  :  13.  Now 
shall  the  prince  of  this  world— 
that  is,  Satan — be  cast  out.  The  na- 
tions shall  be  undeceived  by  this  reve- 
lation, and  Satan  shall  lose  his  power 
over  them.  My  sacrifice  shall  procure 
the  Spirit  (Gal.  3  :  14),  convicting  the 
world  (John  16  :  8),  following  and  lead- 
ing into  all  truth. 

32.  And  I,  if  I  be  lifted  up  from 
the  earth,  crucified,  as  explained  in 
ver.  33.  Jesus  does  not  here  express  a 
doubt,  but  a  certain  event  whicli  he 
knew  was  soon  to  take  place.  Compare 
ch.  3  :  14;  8  :  28.  Will  draw  all  men 
unto  me;  not  the  totality  of  the  hu- 
man  race,  but,  as   plainly  seen   in  the 


A.JD.  30. 


JOHN  Xil. 


217 


33  earth,  will  draw  *  all  men  unto  me.  "  This  he  said, 
signifying  what  death  he  should  die. 

34  The  people  answered  him,  We  have  heard  out  of 
the  ^law  that  Christ  abideth  for  ever:  and  how  sayest 
thou,  The  Son  of  man  must  be  lifted  up  ?     Who  is 

35  this  Son  of  man  ?  Then  Jesus  said  unto  them,  ^  Yet 
a  little  while  '  is  the  light  with  you.  *  Walk  while  ye 
have  the  light,  lest  darkness  come  upon  you  :  for  ^  he 
that  walketh   in  darkness  knoweth  not  whither  he 

36  goeth.  While  ye  have  light,  believe  in  the  light, 
that  ye  may  be  "the  children  of  light. 

These  things  spake  Jesus,  and  departed,  and  ^  did 
hide  himself  from  them. 


37 


Reflections  on  the  unbelief  of  the  Jeivs. 
But  though  he  had  done  so  many  miracles  before 


t  ch.  1.  7,  29  ;  Isa. 
49. 6 ;  Rom.  5.  18; 
1  Tim.  2. 6;  Heb. 

2.  9;  Rev.  5.  9. 
»  ch.  18.  32. 

'  comp.  2  Sam.  7. 

13;    Ps.  72.    17; 

89.4,  29,  36,  37; 

110.  4;  Isa.  9.  7; 

53.  8;  Ezek.  37. 

25;   Dan.  2.  44; 

7.   14,    27;    Mic. 

4.  7. 
rch.  7.  33;   Heb. 

3.  7,  8. 

»ch.  1.9;  8.  12;  9. 

4,5. 
»  vers.  36,  46 ;  Jer. 

13.  16;  Rom.  13. 

12-14 ;  Eph.  5.  8 ; 

1  Thess.  5.  5-8. 
bch.  11. 10;  IJohn 


10.  11. 
9-11. 


0  Luke  16.  8 ;  Eph.  5.  8 ;  Col.  1.  &-13 ;  1  Thess.  5.  5 ;  1  John 
dch.  8.59;  11.54. 


context,  "all,"  irrespective  of  nation- 
ality— a  highest  encouragement  to  the 
hope  of  these  Greeks. 

33.  What  death)  what  kind  of  death; 
that  is,  death  by  being  lifted  up  on  the 
cross. 

34.  We  have  heard  out  of  the 
law,  the  Old  Testament,  ch.  10  :  34. 
Christ  abideth  for  ever.  See  ref- 
erences. Son  of  man.  See  on  ch.  1 : 
51.  Dan.  7  :  13,  14  speaks  of  this  Son 
of  man  as  possessing  everlasting  domin- 
ion, but  "the  Son  of  man  lifted  up" 
meant,  as  these  people  understood  our 
Saviour,  removed  from  the  earth  into 
glory,  vers.  23,  32.  They  had  no  thought 
that  our  Saviour  was  predicting  his  cru- 
cifixion. Who  is  this  Son  of  man? 
This  here  is  emphatic,  sliowing  the  sig- 
nification of  the  cavil  to  be  as  follows  : 
The  law  says  that  Christ,  the  true  Son 
of  man,  abideth  for  ever,  but  who  is  this 
Son  of  man  that  tells  of  his  removal 
from  earth  ? 

35.  Then  Jesus  said  unto  them. 
He  deigns  not  to  answer  the  cavil,  but 
utters  a  solemn  warning :  "  Cavil  if  you 
will,  yet  a  little  while  /  (ver.  46)  am 
among  you.  Walk  as  ye  have  the  light, 
lest  darkness  come  upon  you,  Rom.  1  : 
21."  Moreover,  the  true  answer  of  their 
question  could  be  received  only  by  spir- 
itual hearts,  prepared  for  such  truth. 
Jesus  is  therefore  silent  in  respect  to 
it,  and  only  exhorts  them  to  improve 
the  light  which  they  have.  Knoweth 
not  whither ;  you  know  not  the  un- 
paralleled horror  of  that  fate  into  which 

19 


you  are  slowly  passing — that  is,  siege, 
slaughter,  dispersion,  the  fate  of  the 
Jew  in  time  (Matt.  24  :  21),  and  worse 
beyond.  Matt.  10  :  28. 

36.  While  ye  have  li^^ht,  believe 
in  the  light,  put  faith  in  the  degree 
of  light  that  ye  have,  that  ye  may  be 
(or  become)  the  children  of  light. 
Walking  according  to  the  light  we  have 
is  the  only  way  to  enter  into  full  light, 
John  7  :  17.  Did  hide,  retired  to 
Bethany,  Matt.  21  :  17  ;  Mark  11  :  11. 

37-50.  Reflections  ox  the  Unbe- 
lief OF  THE  Jews.  Recorded  only 
by  John. 

37.  These  reflections  (vers.  37-43)  prop- 
erly come  after  Jesus  had  given  his  last 
public  discourse  to  the  Jews,  Matt.  23  : 
1-39,  and  was  about  to  leave  the  tem- 
ple. This  was  on  the  afternoon  of 
Tuesday,  the  third  day  of  the  week— 
an  interval  of  about  two  days  after  the 
words  spoken  concluding  with  v.  36. 
See  Author^s  Harmony,  §  153.  "The 
ev^angelist  closes  his  account  of  our 
Lord's  public  ministry  among  the  Jews 
by  some  reflections  upon  their  obstinate 
unbelief,  which,  however,  had  been  long 
ago  foreseen  and  predicted  (vers.  37-43) ; 
and  he  shows  how  unreasonable  and  in- 
excusable it  was  by  adducing  some  of 
our  Lord's  own  clear  and  explicit  dec- 
larations respecting  his  divine  mission 
and  the  danger  of  rejecting  him  (44- 
50)."  So  many  miracles,  .  .  .  yet 
they  believed  not  on  him.  Though 
a  few  did  believe,  yet  as  a  people  they 
rejected  him. 


218 


JOHN   XII. 


A.  D  80. 


'ch.  6.  44,65; 

44.  18,  19. 
f  Matt,  13.  13-15 


38  them,  yet  they  believed  not  on  him :  that  the  saying 
of  Esaias  the  prophet  might  be  fulfilled,  which  he 
spake,  *Lord,  who  hath  believed  our  report?  and  to   •Rom.  lo.  i6. 
whom   hath   the  arm   of  the   Lord   been   revealed? 

39  Therefore  'they  could  not  believe,  because  that  Esaias   'ch.  6.  44, 65;  Un. 

40  said  again,  «  He  hath  blinded  their  eyes,  and  hardened 
their  heart;  that  they  should  not  see  with  their  eyes, 
nor  understand  with  their  heart,  and  be  converted, 

41  and  I  should  heal  them.     '^  These  things  said  Esaias,   k  isa.  6. 1-5. 

42  when  he  saw  his  glory,  and  spake  of  him.     Never- 
theless among  the  chief  rulers  also  many  believed  on 
him  ;  but  'because  of  the  Pharisees  they  did  not  con-   tch.  7.  13 ;  9. 
fess  him,  lest  they  should  be  put  out  of  the  synagogue :      Prov,  29.'  25. 


22 


38.  That  the  saying  of  Esaias, 

Isa.  53  :  1,  oue  of  the  most  noted  Mes- 
sianic prophecies.  Even  this  rejection 
was  only  a  prophetic  evidence  in  his 
favor.  That  .  .  .  might  be  ful- 
filled. In  order  that,  etc.  is  the  uni- 
form meaning  of  this  phrase  in  the 
New  Testament,  referring  to  the  direct 
fulfilment  of  some  prediction,  type,  or 
typical  prophecy.  We  catch  here  a 
glimpse  of  a  twofold  reason  for  the 
fulfilment  of  prophecy  :  First,  that  the 
power,  truth,  and  faithfulness  of  God 
should  not  be  compromised ;  second, 
that  his  purposes  as  revealed  should 
be  carried  out.  Hence  it  is  said,  "  Now 
all  this  was  done  that,"  etc..  Matt.  1  : 
22.  Types  and  prophecies  are  not  the 
cause  of  events,  but  simply  the  revela- 
tion of  God's  will  concerning  them. 
Report,  testimony,  instruction.  Arm 
of  the  Lord ;  the  strength  of  Jeho- 
vah manifested  in  miracles,  in  the 
work  of  redemption,  and  the  preach- 
ing of  the  gospel. 

39.  Therefore  they  could  not 
believe.  Therefore  introduces  the 
reason  for  the  unbelief. 

40.  This  was  a  typical  prophecy,  ap- 
plying first  to  the  Jewish  people  of 
Isaiah's  time,  but  more  fully  to  the 
Jews  in  our  Saviour's  time  and  under 
the  gospel  dispensation.  That  hard- 
ness of  heart  exhibited  under  the 
preaching  of  Isaiah  was  but  a  type 
of  that  greater  hardness  of  heart 
which  would  be  shown  by  the  unbe- 
lieving Jewish  people  in  the  rejection 
of  Christ  and  his  gospel.  Reference  to 
the  fulfilment  of  this  prophecy,  which 
was,  and  indeed  is  still,  so  complete  un- 
der the  gospel,  is  also  made  in  Matt.  13  : 
14, 15 ;  Acta  28 :  26,  27 ;  Rom.  11 :  8.   The 


quotation  is  not  literal,  but  free  and  ac- 
cording to  the  sense.  In  Isa.  6  :  9  the 
insensibility  of  the  people  under  the 
preaching  of  the  prophet  is  predicted 
under  the  form  of  a  command  or  ex- 
hortation to  themselves.  Here  the 
imperative,  by  a  sort  of  "solemn 
irony,"  according  to  Alexander,  is  a 
future  in  meaning.  In  the  Septuagint 
it  is  translated  as  a  future,  and  is  so 
quoted  in  Matt.  13  :  14,  15 ;  Acts  28  : 
26.  In  Isa.  6  :  10  the  prophet  is  com- 
manded to  make  the  heart  of  the 
people  fat,  etc. — another  form  of  pre- 
diction that  this  would  be  the  direct 
effect  of  his  faithful  warnings.  The 
underlying  thought  is,  that  the  gross- 
ness,  blindness,  and  hardness  resulting 
from  these  neglected  warnings  are  ju- 
dicial ;  hence  the  pertinency  of  the 
quotation  here.  Should  ...  be 
converted,  and  I  should  heal 
them,  rather,  and  turn,  and  I  should 
heal  them.  In  all  this  God  did  not 
take  'away  their  freedom.  He  was 
ready  to  heal  them  if  they  did  but 
turn;  which,  however,  they  would  not, 
and  indeed  could  not,  do;  for  they  were 
morally  unable,  because  they  were  un- 
willing. Their  moral  inability  was  the 
result  of  their  moral  unwillingness, 
John  5  :  40.  Healed  of  their  spiritual 
malady,  or,  according  to  Mark  (4  :  12), 
their  sins  forgiven. 

41.  These  things — t.  e.  the  unbe- 
lief declared  in  ver.  38,  and  the  reason 
for  it  in  ver.  40.  When  he  saw  his 
glory,  Isa.  6:1.  It  was  really  the 
glory  of  Christ  which  the  prophet  saw, 
and  this  vision  was  the  occasion  of  hia 
predictions. 

42.  Nevertheless  among  the 
chief    rulers ;     rather,    Nevertheleu 


A.  D.  30. 


JOHN   XII. 


219 


43  ^  for  they  loved  the  praise  of  men  more  than  the  praise 
of  God. 

44  Jesus  cried  and  said,  'He  that  believeth  on  me, 

45  believeth  not  on  me,  but  on  him  that  sent  me.     And 

46  ™  he  that  seeth  me  seeth  him  that  sent  me.  '^  I  am 
come  a  light  into  the  world,  that  whosoever  believeth 

47  on  me  should  not  abide  in  darkness.  And  if  any  man 
hear  my  words,  and  believe  not,  "  I  judge  him  not : 
for  P I  came  not  to  judge  the  world,  but  to  save  the 

48  world.  "iHe  that  rejecteth  me,  and  receiveth  not  my 
words,  hath  one  that  judgeth  him:  Uhe  word  that  I 
have  spoken,  the  same  shall  judge  him  in  the  last 

Deut.  18.  19 ;  Mark  16.  16 ;  Luke  12.  47,  48 


kch.  5.  44;   Matt 

6.  2;  23.  5-7;   1 

Thess.  4.  6. 
ich.  13.  20;  Matt. 

10.  40;  Mark  9. 

37  ;  1  Pet.  1.  21. 
mch.  14.  9,  10;  2 

Cor.  4.  6. 
n  vers.  35,  36 ;  ch. 

3.  19;   8.  12;  9. 

5,39. 
•  ver.  48;  ch.5.  45; 

8.  15,  26. 
P  ch.  3.  17. 
q  Luke  9. 26  ;  10. 16. 
tch.      3.      17-20; 


even  among  the  rulers.  Though  gen- 
erally rejected,  yet  even  these  gave  an 
assent  of  the  intellect  to  the  truth  of 
Christ's  claims;  but  .  .  .  they  did  not 
confess  him,  so  it  was  not  saving 
faith,  Rom.  10  :  9,  10.  Some,  however, 
like  Nicodemus  and  Joseph  of  Ariraa- 
Ihea,  did  afterward  openly  acknowledge 
him,  ch.  19  :  38,  39 ;  Mark  15  :  43. 

43.  They  loved  the  praise  of 
men,  such  as  fellowship  in  the  syna- 
gogue, ch.  9  :  22.  The  apostle  here  as- 
signs Christ's  own  reason  for  their  un- 
belief.   See  ch,  5  :  44. 

44,  45.  The  passage  from  these  verses 
to  the  end  of  the  chapter  was  formerly 
thought  by  all  the  older  commentators 
to  be  a  part  of  some  other  discourse  of 
our  Saviour,  or  a  direct  address  made 
in  a  loud  voice  after  Christ  had  with- 
drawn from  the  temple  to  some  little 
distance.  But  because  no  occasion  is 
specified  here  it  is  now  generally  con- 
ceded that  the  words  following  are  a 
sort  of  a  summary  of  the  teaching  of 
Jesus  on  the  question  the  apostle  has 
just  been  discussing — that  is,  the  un- 
belief of  the  Jews.  This  view  is  sup- 
ported still  further  by  the  consideration 
that  these  words  are  taken  mostly  from 
various  discourses  already  given  in 
this  Gosjel.  Jesus  cried  and  said. 
*'  This  does  not  necessarily  mean  a  shout 
from  a  distance  or  a  vehement  outcry." 
— Lange.  The  word  is  employed  by 
John  in  the  sense  of  loud  public  decla- 
rations, ch.  1  :  15  and  7  :  28,  37.  The 
meaning,  then,  is  that  what  follows  is 
the  substance  of  our  Saviour's  preaching 
to  those  that  rejected  him.  Believeth 
on  me  • . .  on  him  that  sent  me. . . . 
seeth  me  seeth  him  that  sent  me. 
He  who  by  faith  becomes  experiment- 


ally acqua'nted  with  me  oelieves  on 
and  becomes  acquainted  with  the  Fath- 
er, who  is  revealed  by  me,  the  Word, 
ch.  1  :  1,  18.  These  expressions  are  to 
be  taken  as  in  close  connection  with 
ver.  41,  sustaining  the  position  of  the 
evangelist  that  the  glory  of  Christ  and 
that  of  Jehovah  were  the  same.  Com- 
pare ch.  5  :  24;  8  :  19,  42 ;  10  :  30,  38 ; 
14  :  10. 

46.  I  am  come  a  light  into  the 
world — a  Saviour,  one  who  bestows 
truth,  knowledge,  and  bliss  (see  refer- 
ences)— that  whosoever  believeth 
on  me  should  not  abide  in  dark- 
ness. Abide  expresses  the  idea  that 
all  are  originally  in  darkness.  It  means 
a  state  of  alienation  from  God.  Its 
finality  will  be  fearful.  Matt.  8  :  12 ;  2 
Pet.  2  :  17  ;  Jude  13. 

47.  Hear  my  words,  and  believe 
not,  I  judge  him  not — that  is,  not  at 
present.  This  does  not  contradict  the 
assurance  that  Jesus  will  at  the  day  of 
judgment  perform  that  office,  John  5  • 
22,  27  ;  Rom.  2  :  16.  His  present  mis 
sion  is  to  save,  ch.  3  :  17.  Christ  doea 
not  bring  misery  and  condemnation, 
but  mercy  and  salvation, 

48.  Hath  one  that  judgeth  him  : 
the  word  .  .  .  shall  judge  him. 
The  word  of  Christ  will  convict.  To 
sin  against  it  is  to  sin  against  light, 
offered  mercy,  and  emphatic  warnings. 
It  will  judge,  too,  in  the  sense  of  pro- 
nouncing penalty,  as,  "he  that  believeth 
not  shall  be  damned,"  Mark  16  :  16  and 
ch.  3 :  18.  Notice  that  Christ  here  makes 
a  distinction  between  himself  and  the 
word  or  instruction  which  he  imparts. 
The  sinner's  final  destruction  can  be 
traced  to  neither  Christ  nor  his  word,  but 
to  his  own  unbelief  and  perverseness. 


220 


JOHN  XII. 


A.  B.  30 


49  day.     For  "I  have  not  spoken  of  myself;  but  the  'ch.?.  is-is;  8.26 
Father  which  sent  me,  he  gave  me  a  commandment,  ^8;^4.i0;  15.15; 

50  *  what  I  should  say,  and  what  I  should  speak.     And  t  Deiit.'  is.  is. 

I  know  that  "his  commandment  is  life  everlasting.  °i  Jo^^n  3.23,24; 

Whatsoever  I  speak  therefore,  even  as  the  Father  ^'  ^^"^  '  ^^" 
said  unto  me,  so  I  speak. 


The  word  of  God,  however,  is  the  sword 
of  the  Spirit,  living  and  powerful,  Eph. 
6  :  17  ;  Heb.  4  :  12. 

49.  For  I  have  not  spoken  of  my- 
self; but  the  Father.  This  word 
must  inevitably  .iu(ls,'e  men,  for  every 
syllable  of  it— what  I  should  say, 
and  what  I  should  speak — is  ut- 
tered by  direct  commission  from  the 
eternal  Father.  The  eternal  word,  like 
its  eternal  Source,  must  abide  to  judge 
us  when  the  heavens  and  the  earth  pass 
away. 

50.  I  know  that  his  command- 
ment is  life  everlasting.  Thisisthe 
testimony  of  the  Son  to  the  Father,  John 
8  :  55.  The  Son  claims  full  conscious- 
ness of  the  Father;  accordingly,  he 
gives  clear  testimony  that  on  the  words 
spoken  by  the  Father's  commandment 
hangs  not  only  condemnation,  but  eter- 
nal life.  For  this  gravest  of  reasons 
our  Saviour  adds  the  emphatic  clause, 
even  as  the  Father  said  unto  me, 
so  I  speak. 

Practical  Remarks. 

1.  Let  us  each  do  what  we  can  do  best 
to  show  gratitude  to  the  Saviour,  vers. 
2,  3 ;  Mark  14  :  8. 

2.  Give  to  the  Redeemer  not  merely 
what  can  easily  be  afforded — give  rather 
what  is  "  very  costly ;"  give,  too,  not  with 
closely-calculated  economy ;  give  lavish- 
ly, even  in  ministering  in  the  humblest 
service  as  it  were  at  the  Master's  feet, 
ver.  3 ;  Matt.  10:8;  2  Cor.  9  :  7. 

3.  Love  counts  nothing  too  precious 
for  Jesus,  ver.  3 ;  2  Cor.  5  :  14. 

4.  A  covetous  and  selfish  spirit  be- 
grudges the  gifts  and  sacrifices  of  love 
to  Christ,  ver.  4 ;  1  Tim.  6  :  10. 

5.  Many  hypocritically  plead  the 
wants  of  the  poor  as  an  excuse  for 
withholding  their  offerings  to  Christ 
and  his  cause,  ver.  5. 

6.  Beware  of  harsh  interference  with 
the  service  of  any  one  who  is  devoted 
to  Jesus.  The  intuitions  of  a  warm  heart 
may,  after  all,  suggest  what  is  most  beau- 
tifully aj  propriate,  vers.  7,  8. 


7.  A  malignant  spirit  not  only  strikes 
at  the  object  of  its  hatred ;  it  scruples 
not  to  make  way  with  one  having  no 
part  in  its  quarrel  if  he  helps  even  in- 
directly to  sustain  an  adversary.  Such 
is  the  sinfulness  of  the  human  heart, 
vers.  10,  11 ;  Jer.  17  :  9 ;  Rom.  3  :  13- 
16. 

8.  It  is  God's  plan  that  the  poor 
should  always  be  with  his  people  to 
receive  their  sympathy  and  aid,  ver. 
8  ;  Deut.  15  :  11 ;  Prov.  22  :  2  ;  Luke 
18  :  22;  Rom.  15:26,  27. 

9.  Whatever  honors  our  Saviour's 
death  is  pleasing  to  him.  For  exam- 
ple, baptism  and  the  Lord's  Supper, 
ver.  7. 

10.  Christians  share  in  the  honors  of 
the  gospel.  Their  deeds  of  love  are 
held  in  everlasting  remembrance,  ver. 
7  ;  Ps.  112  :  6 ;  Mai.  3  :  16  ;  Acts  10  : 
31. 

11.  To  what  lengths  a  person  may  go 
in  a  false  profession  of  religion  !  How 
many  a  false  professor  has  turned 
against  Jesus  for  the  sake  of  worldly 
gain!  vers.  4,  5;  1  Tim.  6:9,  10;  2 
Tim.  4  :  10;  2  Pet.  2  :  14,  15. 

12.  Most  of  those  who  saw  Lazarus 
had  no  saving  faith.  How  stubborn, 
then,  is  unbelief!  vers.  1,  9.  See  Luke 
16  :  31. 

13.  How  vain  to  be  elated  by  popular 
favor!  The  voice  of  the  multitude  on 
the  first  day  of  the  week  was  "  Hosanna ! 
Blessed  is  the  King  of  Israel !"  But  on 
the  sixth  day  it  was,  "  Crucify  him  I" 
vers.  13-18 ;  Mark  15  :  13,  14. 

14.  Persons,  animals,  and  things  are 
received,  employed,  and  required  in 
Christ's  service,  ver.  14;  Num.  22  :  28- 
33  ;  1  Cor.  1  :  26-29. 

15.  We  should  do  our  part  in  honor- 
ing Jesus,  our  Prophet  and  King,  thank- 
ful to  engage  in  any  service,  however 
humble,  vers.  12,  13;  Isa.  52  :  7;  Zeph. 
5  :  14-17 ;  Hos.  4  :  6. 

16.  Jesus  had  often  sought  retirement 
(Matt.  12  :  15-21),  but  now  for  wise  pur* 

f»oses  he  makes  his  coming  to  Jerusa- 
em  most  public.     It  was  meet  that  his 


A.  D.  30. 


JOHN  XIII. 


221 


Our  Lord's  last  passover  ;  Jesus  washes  his  disciples'  feet. 
XIII.  NOW  "^  before  the  feast  of  the  passover,  when  Jesus   » Matt.  26. 2. 


suflferings  and  death  should  be  before 
angels  and  men,  vers.  12-16 ;  John  3  : 
14;  Acts  23  :  22-24;  10  :  39. 

17.  Jesus  was  meek  and  lowly,  even 
in  his  triumphal  entrance  into  Jerusa- 
lem. How  unbecoming,  then,  are  pride, 
avarice,  and  ambition  in  his  followers 
nnder  any  circumstances!  ver.  14; 
Phil.  2:3-5;  Eph.  4:1,  2;  James  3  : 
13-18. 

18.  The  faithful  testimony  of  Christ's 
people  to  what  tliey  have  seen  and  ex- 
perienced of  his  saving  power  is  ever 
attended  with  marked  results,  vers.  16, 
17. 

19.  It  is  well  to  be  regular  in  attend- 
ance on  the  appointed  worship  of  God. 
Sometimes  surprising  blessings  await  us 
there,  ver.  20,  following, 

20.  When  we  stand  in  doubt,  it  is  best 
to  take  counsel  with  some  friend,  and 
then  together  ask  Jesus,  ver.  22 ;  Prov. 
11  :  14;  24  :  6;  Matt.  18  :  19. 

21.  There  is  no  great  spiritual  harvest, 
either  for  this  world  or  the  next,  without 
deep  humiliation  and  willing  self-sacri- 
fice, vers.  23,  24. 

22.  "Truth  is  a  seed  that  is  never 
lost.  Even  when  it  seems  overcome  and 
buried,  it  is  often  planted  where  it  will 
the  more  surely  germinate,  and  in  due 
time  bring  forth  the  more  abundant 
crop,"  vers.  24-27. 

23.  In  prayer  we  should  pour  out  the 
real  feelings  of  our  hearts.  Prayer  to 
be  saved  from  trouble  is  not  inconsist- 
ent with  patience  and  submission,  ver. 
27 ;  Ps.  62  :  8. 

24.  The  supreme  moment  in  prayer  is 
reached  when  every  other  thought  and 
feeling  is  lost  and  absorbed  in  this  one 
petition:  Father, glorify  thy  name!  ver. 
28  ;  Dan.  9  :  19. 

25.  "  The  shrinking  of  Christ's  sensi- 
bilities from  the  appalling  horrors  of  the 
cross  does  not  detract  anything  from  his 
divinity ;  it  rather  adds  to  it  a  sacred 
tenderness,  and  brings  him  near  to  us 
as  having  a  nature  like  our  own — our 
God,  and  yet  our  brother  "  vers.  27, 
28. 

26.  Preachers  and  teachers  best  attract 
and  win  souls  by  the  use  of  those  themes 
that  most  e.xalt  Christ,  and  him  crucified, 
ver.  32 ;  1  Cor.  1  :  18,  23,  24, 


27.  "  The  attractions  of  the  cross  are 
God's  power  unto  salvation.  They  ap- 
peal with  equal  force  to  men  of  every 
race  and  condition.  How  great  is  that 
number  who  from  age  to  age  yield  to 
those  attractions,  and  are  won  to  receive 
Christ  as  their  Saviour  and  Lord !"  vers. 
32,  33. 

28.  Answer  a  caviller  not  according 
to  his  folly,  but  rather  in  the  language 
of  solemn  warning,  vers.  34-36 ;  Prov. 
26  :  4. 

29.  "  Preconceived  opinions,  however 
imbibed,  are  often  a  fatal  hinderance  to 
spiritual  illumination.  It  is  no  less  the 
dictate  of  wisdom  to  hold  ourselves  ac- 
cessible to  a  new  truth  than  to  hold 
firmly  that  which  we  have  tested  and 
settled,"  vers.  34-38. 

30.  "It  is  not  for  want  of  evidence 
that  men  ever  reject  the  gospel.  The 
source  of  unbelief  is  a  hardened  heart," 
vers.  37-40. 

31.  An  undue  love  for  the  praise  of 
men  has  ever  proved  a  fatal  snare,  vers. 
42,  43 ;  John  5  :  44;  Prov.  29  :  25. 

32.  Jesus  in  person,  Jesus  even  in  his 
word,  tests  men's  hearts.  To  reject  either 
is  to  reject  God  and  all  good,  and  hope- 
lessly to  condemn  one's  self,  vers.  44-48 ; 
Luke  2  :  34,  35;  Mai.  3  :  2,  3. 

33.  Preachers  and  teachers  should  not 
proclaim  their  own  notions.  The  eternal 
life  of  their  hearers  depends  upon  the 
faithful  delivery  of  the  messages  of  God, 
vers.  49,  50 ;  Acts  20  :  26,  27. 

CHAPTER  XIII. 

In  this  chapter  we  begin  to  enter  the 
fragrant  atmosphere  of  sacrificial  love. 
The  very  first  verse  speaks  of  a  love 
to  the  end,  and  the  incident  that  fol- 
lows shows  us  not,  indeed,  love  in  its 
agony,  but  love  in  its  lowliness — a 
Master  ministering,  tender  as  a  mother, 
at  his  disciples'  feet,  vers.  1-17.  But 
there  is  a  dark  background  to  this  be- 
nignant scene.  One  of  these  disciples, 
favored  with  this  wealth  of  affection, 
is  accused  on  the  spot  as  a  traitor,  and 
goes  out  into  the  night,  vers.  18-30. 
Relieved  of  his  presence,  the  Saviour 
manifests  a  fondness  never  recorded 
before,    for  the  first  time  he  calls  his 


222 


JOHN  XIII. 


A.  D.  30 


knew  that  his  hour  was  come  ^  that  he  should  depart  y  ch.  14.  28;  16.  5 

out  of  this  world  unto  the  Father,  '  having  loved  his  ,  ch\rJ'</io-  Eph. 

own  which  were  in  the  world,  *  he  loved  them  unto  the  5. 25^27';  Rev.1.5. 

«  Ps.  37.  28 ;  Isa.  49.  14-17  ;  Jer.  31.  3 ;  Rom.  8.  37-39 ;  Heb.  12.  8, 


disciples  little  children,  and  then  gives 
them,  as  with  his  dying  breath,  his 
new  commandment  of  love,  vers.  31-35. 
At  the  end  of  the  chapter  Peter  breaks 
in  with  his  boasting  of  fidelity,  but  is 
at  once  rebuked  by  the  prediction  that 
he  will  very  soon  deny  his  Lord  thrice, 
vers.  36-38. 

1-20.  Washing  the  Disciples' 
Feet.  Having  reclined  at  table,  Jesus 
discourses  thereon,  and  intimates  the 

Kresence  of  a  traitor.     Recorded  only 
y  John. 

1.  Before  the  feast  of  the  pass- 
over.  See  on  ch.  2  :  13.  This  was 
early  Thursday  evening.  "  The  expres- 
sions used  here  and  in  other  passages 
in  this  Gospel  (vers.  27-30;  1  :  28 ; 
19  :  14,  31)  seem  to  imply  that  the 
Jewish  passover  night  had  not  yet 
arrived.  Whence  it  would  follow  that 
the  meal  of  which  our  Saviour  par- 
took with  his  disciples  (see  Matt.  26  : 
17-20  and  parallel  passages)  was  eaten 
on  the  day  before  the  regular  pass- 
over-day.  Some  think  that  Christ, 
the  true  Paschal  Lamb,  was  to  be 
offered  up  at  the  exact  time  of  the 
eating  of  the  passover,  and  either  re- 
gard the  Last  Supper  as  an  ordinary 
meal,  solemn  only  on  account  of  our 
Lord's  peculiar  circumstances,  or  be- 
lieve that  he  celebrated  the  passover 
with  his  disciples  a  day  before  the 
usual  time.  But  this  appears  to  be 
directly  opposed  to  the  statements  in 
the  other  Gospels,  that  on  the  day 
'when  the  passover  must  be'  {i.  e. 
ought  legally  to  be)  'killed,'  'in  the 
evening,'  '  when  the  hour  was  come,' 
'  he  sat  down  with  the  twelve,'  and 
said  that  he  had  earnestly  '  desired  to 
eat  this  passover'  before  he  suffered. 
It  has  been  suggested  that  there  may 
have  been  a  difference  among  the  Jews 
themselves,  and  that  our  Lord  and  his 
disciples  ate  the  passover  at  the  legal 
time  (Luke  22  :  7),  whilst  the  greater 
part  of  the  people  and  their  rulers  par- 
took of  it  at  a  day  later.  But  of  this 
there  is  no  adequate  proof." — Annotated 
Paragraph  Bible. 
The  festival  of  the  passover  began 


at  six  o'clock,  and  his  language  may 
be  variously  explained :  (a)  It  may 
mean  just  before  the  passover,  just  as 
the  sun  was  setting.  So  Lange  and 
Baumlein.  (6)  Or  it  may  be  equiva- 
lent to  festival-eve,  the  evening  imme- 
diately before  the  festival  proper,  the 
commencement  of  the  loth  of  Nisan, 
as  the  opening  day  of  the  festival 
of  unleavened  bread,  distinct  from 
the  mere  paschal  supper,  Num.  28  : 
16,  17.  So  Robinson  and  others,  (c) 
Or  John  may  merely  state  the  fact 
that  Jesus,  knowing  before  the  pass- 
over  that  his  time  of  suffering  had 
come,  loved  his  disciples  unto  the  end, 
in  Avhich  case  the  language  could  de- 
cide nothing  in  regard  to  the  time  of 
this  Last  Supper.  So  Meyer.  There 
appears,  therefore,  no  necessity  for  sup- 
posing that  John  meant  twenty-four 
hours  before  the  passover,  or  of  infer- 
ring that  the  paschal  supper,  which  is 
doubtless  mentioned  immediately  after, 
took  place  a  whole  day  before  its  regu- 
lar time,  contrary  to  the  plain  testi- 
mony of  the  other  evangelists. 

It  may  also  be  added  that  it  is  most 
natural,  with  Campbell,  Robinson, 
Tholuck,  Meyer,  and  many  others, 
to  regard  ver.  1  as  an  independent  sen- 
tence, forming  an  introduction  to  what 
follows. 

It  should  also  be  remembered  that 
John  was  writing  for  Greeks  and  othera 
unacquainted  with  the  Jewish  mode  of 
reckoning  time,  and  that  the  word  6e- 
fore  should  not  be  pressed  too  closely. 
See  the  whole  question  of  the  time  dis- 
cussed in  Author's  Harmony,  p.  297,  fol- 
lowing. When  Jesus  knew  that 
his  hour  was  come.  Rather,  Jesn$ 
knowing  that  his  hour  has  come,  or,  wa& 
coming — the  awful  hour  which  forced 
from  him  such  prayers  as  John  12  :  27 ; 
Luke  22  :  42-44 ;  Mark  15  :  34.  Hav- 
ing loved  his  OAvn,  etc.  "  His  own 
were  not  simply  the  faithful  eleven, 
and  others  who  heard  and  followed  him 
during  his  ministrv,  but  all  disciples 
of  all  time,  ch.  10:16;  17:20,  21. 
Hence  it  is  neither  mere  general  benev- 
olence nor  simply  compassion   for  the 


A.  D.  30. 


JOHN  XIII. 


223 


end.  And  supper  being  ended  {^  the  devil  having  now 
put  into  the  heart  of  Judas  Iscariot,  Simon's  son,  to  be- 
tray him),  Jesus  knowing  that  the  Father  had  given  all 
things  into  his  hands,  and  that  he  was  come  from  God, 
and  went  to  God ;  '^  he  riseth  from  supper,  and  ^  laid 
aside  his  garments ;  and  took  a  towel,  and  girded  him- 


>>  ver.  27 ;  Luke  22. 
3 ;  Acts  5.  3. 


«  Luke  22. 27 ;  Phil. 

2   7   8 
dTKiugs   18.  46; 

Luke  12. 37;  17.  8. 


lost.  It  is  the  Shepherd's  love  for  the 
sheep  of  his  flock,  because  they  are  liis 
flock — a  very  special  love,  a  love  at 
once  for  the  saved,  and  which  saves. 
As  the  Greek  word  shows,  and  the  con- 
nection requires,  it  was  not  the  love  of 
mere  sentiment,  feeling,  affection,  but 
the  higher  love  of  moral  regard,  involv- 
ing choice.  Christ  so  loved  as  to  take 
to  himself,  keep,  care  for,  and  give  him- 
self instead  of,  his  own.  They  are 
designated  as  '  his  own  whicli  were  in 
the  world,'  because  their  'in-the-world' 
condition  was  the  condition  of  peril, 
exposure  to  wolves  and  robbers  and 
destruction,  which  required  the  Shep- 
herd to  defend  them  with  his  life. 
See  ch.  10."— Dr.  G.  D.  B.  Pepper. 
He  loved  them  unto  the  end. 
Fully  conscious  of  the  horrors  at  hand, 
and  in  their  very  presence  as  it  were, 
his  love  is  so  self-forgetful  that  to  the 
very  end  he  ministers  to  his  beloved 
(ver.  4  and  following),  and  comforts 
them  with  words  that  are  the  richest 
legacy  of  love.  See  ch.  14  •  1-3,  12-14, 
16-18,  23.  27  ;  ch.  15  :  11 ;  16  :  22-24. 
"  What  a  Saviour !  Weeping  for  his  ene- 
mies in  the  midst  of  the  highest  tri- 
umph of  his  life  (Luke  19  :  41),  and 
dealing  out  deeds  and  words  of  comfort 
for  his  friends  on  the  very  verge  of  the 
most  awful  death  !  The  Greek  phrase 
here  translated  unto  the.  end  is  in  Luke 
18:5  translated  '  continual '  (contin- 
ually). It  implies  that  no  obstacle  or 
hinderancein  the  way  turned  Christ  out 
of  the  way.  The  horrors  of  death  and 
hell — nay,  death,  hell,  and  all  the  pow- 
ers of  hell — rose  in  his  path  of  love  to 
drive  him  from  that  path.  Drive  him 
from  it  they  could  not.  He  went  straight 
on  to  meet  all,  bear  all,  suffer  all,  and 
in  suffering  to  conquer — conquer  for 
his  own — deliver  them,  save  them,  bring 
them  to  glory.  What  a  truth  !  The 
grand  theme,  burden,  inspiration  of 
holy  writ  from  end  to  end  of  the  heav- 
enly book,  the  burden  of  the  song  of 
Moses  and  the  Lamb,  filling  heaven 
and  eternity  with  inexpressible  sweet- 


ness. God's  self-sacrificing,  sin-atoning, 
rebel-saving  love." — Dr.  G.  D.  B,  Pep- 
per. 

2.  And  supper  being  ended. 
Kather,  supper  being  served.  They 
had  already  reclined.  The  devil 
having  now  put  into  the  heart  of 
Judas  ...  to  betray  him.  Men- 
tioned here  still  more  to  magnify  the 
love  of  Jesus.  Reading  that  traitor's 
heart,  the  Saviour  could  yet  wash  his 
feet.  The  presence  of  the  traitor  was, 
indeed,  an  important  reason  for  what 
he  was  doing,  vers.  10,  11,  18. 

3.  Jesus  knowing.  His  conde- 
scending love  is  magnified  by  this 
third  consideration,  his  consciousness 
of  being  divine  in  sovereignty,  origin, 
and  destiny.  An  obvious  reason  for 
this  statement  of  Christ's  kingly,  lordly 
consciousness  is  the  emphasis  given  by 
it  to  his  act  of  lowest,  most  manial  ser- 
vice to  each  disciple,  including  even 
Judas,  known  by  Christ  to  have  already 
covenanted  his  betrayal,  ver.  11.  The 
Father  had  given  all  things  into 
his  hands,  etc.  All  power  had  been 
given  him  (ch.  5:22;  13:3;  Ps.  2; 
Acts  13  :  33,  34;  Matt.  11  :  27 ;  25  :  34), 
and  won  and  openly  declared  by  his 
death  and  resurrection.  As  the  Christ, 
the  Mediator  between  God  and  men, 
the  God-man,  he,  in  his  resurrection 
and  ascension,  took  full  possession  of 
that  glory  which  he  had  before  the 
foundation  of  the  world,  and  of  that 
inheritance  and  kingdom  which  was 
the  special  purchase  of  his  blood,  ch. 
17  :  5  ;  Luke  24  :  26 ;  Rom.  14  :  9  ; 
Phil.  2:9-11;  Eph.  1  :  20-23  ;  1  Pet. 
3  :  22  ;  Rev.  5  :  5-14.  Compare  Acta 
13  :  33,  34;  Rom.  1:4;  Matt.  28  :  18. 

4.  He  riseth  from  supper,  where 
he  had  been  reclining  with  the  twelve, 
and  laid  aside  his  garments, 
those  on  the  upper  part  of  his  person. 
Took  a  towel,  or  a  linen  cloth  that 
might  be  used  as  an  apron.  Girded 
himself,  assuming  thus  the  badge  of 
a  servant.  "  The  attendant  carries  a  nap- 
kin over  his  shoulders,  which  is  used  ip 


224 


JOHN  XIII. 


A-  D.  30. 


5  self.     After  that  he  poureth  water  into  a  basin,  and 

began  *to  wash  the  disciples'  feet,  and  to  wipe  them   e  i  sam.  25.  4i;  i 
with  the  towel  wherewith  he  was  girded.  i'""-  ^-  lo. 

6  Then  conieth  he  to  Simon  Peter :  and  Peter  saith 


wiping  the  hands  and  mouth.  This 
napkin  is  white  and  often  embroidered, 
as  anciently ;  another  of  dark  blue 
striped  with  red  is  often  worn  about  the 
loins  like  an  apron  or  tucked  into  the 


girdle  by  any  person  performing  menial 
duties,  especially  washing  the  feet." — 
Dr.  Van  Lennkp,  Bible  Lands.,  p.  476. 
5.  After  that  he  poureth  water, 
etc.     How  vivid   and  detailed  the  de- 


EASTERN    TABLE    WITH    COUCHES. 


•rription  !  An  eye-witness  writes — one 
.*.  whose  memory  remained  indelibly 
fijed  every  incident  of  that  evening, 
every  word  and  motion,  especially  of  his 
Lord.  How  often,  how  sadly  and  fond- 
ly, must  the  beloved  disciple  have  re- 
called that  evening  and  lived  it  over 
again  !  We  notice  that  he  puts  some 
of  the  verbs  in  the  present  tense,  as 
though  he  saw  and  heard  as  he  wrote. 
Began  to  wash  the  disciples'  feet. 
How  this  must  have  rebuked  them  !  At 
the  Bethany  supper  they  had  indigna- 
tion (Matt.  26  :  8)  because  their  Lord's 
feet  were  anointed.  Now  he  washes 
theirs.  Lange  says:  "Since  the  foot- 
washing  was  ordinarily  done  by  slaves 
previous  to  the  commencement  of  a 
meal,  in  the  absence  of  a  slave  the  duty 
naturally  devolved  upon  the  humblest 
of  the  circle.  In  this  lay  the  fuze  that 
kindled  the  last  strife  for  pre-eminence," 
Luke  22  :  24.     If  this  be  true,  how  ef- 


fectually this  final  strife  was  silenced 
by  our  Saviour's  expressive  action  !  "As 
sandals  were  ineffectual  against  the 
dust  and  heat  of  an  Eastern  climate, 
washing  the  feet  on  entering  a  ho.use 
w^as  an  act  both  of  respect  to  the  com- 
pany and  of  refresliment  to  the  travel- 
ler." Tlie  sandals  of  one  coming  in 
were  always  taken  from  the  feet  at  the 
door.  "  Immediately  that  a  guest  pre- 
sented himself  at  the  tent-door  it  was 
usual  to  offer  the  necessary  materials 
for  washing  the  feet,  Gen.  18  :  4;  19  :  2, 
etc." 

6.  Then  cometh  he  to  Simon 
Peter.  Alford  says  he  came  to  Peter 
first.  Lange,  on  the  other  hand,  agrees 
with  Meyer  that  Peter  was  not  washed 
the  first.  The  latter  supposition  seems 
best  sustained  by  the  natural  sense  of 
the  narrative  and  the  force  of  the  em- 
phasis in  the  original.  Dost  thoa 
wash  my  feet?    My  here  is  strongly 


A.  D.  30. 


JOHN  XIII. 


225 


7  unto  him,  Lord,  'dost  thou  wash  my  feet?  Jesus  an- 
swered and  said  unto  him,  What  I  do  thou  knowest 

8  not  now ;  «  but  thou  shalt  know  hereafter.  Peter  saith 
unto  him,  Tliou  shalt  never  wash  my  feet.  Jesus  an- 
swered him,  '*If  I  wash  thee  not,  thou  hast  no  part 

9  with  me.     Simon  Peter  saith  unto  him.  Lord,  not  my 
10  feet  only,  but  also  w^  hands  and  w^head.   Jesus  saith 

to  him,  He  that  is  washed  needeth  not  save  to  wash 
his  feet,  '  but  is  clean  every  whit :  and  ^  ye  are  clean, 

>  Song  Sol.  4.  7 ;  Jer.  50.  20 ;  2  Cor.  5.  17.  ^  ch.  15.  3. 


t  Matt.  3. 14  ;  Luke 
5.8. 

gvers.  12,  14,  15 
Ezek.  14.  23 
Hab.  2.  1-3 
James  5.  7-11. 

»>  ch.  3.  5 ;  Zech.  13, 
1 ;  1  Cor.  6.  11  ; 
Eph.  5.  26;  T\i 
3.  5,  6 ;  Heb.  10, 
22;  Rev.  1.  5; 
7.  14. 


emphatic.  Peter's  rebuke  sprang  doubt- 
less from  his  reverence  for  his  Master 
(Matt.  16  :  22),  but  the  true  degree  of 
reverence  would  have  kept  him  humbly 
silent. 

7.  The  Saviour  answers  Peter's  em- 
phatic "  thou  "  and  "  my  "  with  em- 
phasis of  still  stronger  significance, 
thus :  What  I  (thy  Lord)  do  thou 
(who  shouldst  be  a  submissive  disciple) 
knowest  not  now;  but  thou  shalt 
know  hereafter.  When  was  Peter 
to  know  ?  Sufficient  for  his  scruples 
was  our  Saviour's  immediate  explana- 
tion. Peter  was  to  know  in  a  deeper 
significance  after  the  Spirit  was  given, 
but  not  in  its  full  depth  of  meaning 
until  he  should  be  in  the  eternal  world, 
where  we  know  as  we  are  known. 

8.  Thou  shalt  never  wash  my 
feet.  In  disputing  with  his  Lord 
what  is  due  to  his  Master's  dignity 
Peter  becomes  warmer.  It  is  as  if  he 
had  said,  "  Hereafter,  dost  thou  say  ? 
So  far  am  I  from  consenting  that  thou 
shouldst  so  degrade  thyself,  my  feet 
thou  shalt  never  wash."  ''  A  praise- 
worthy modesty,  were  it  not  that  with 
God  obedience  is  better  than  service." — 
Calvin.  Such  a  rejoinder  demands 
from  the  Master  a  sternness  that  will 
bring  the  impulsive  Peter  into  due  sub- 

i'ection.  Jesus  answers  decisively :  If 
wash  thee  not,  thou  hast  no 
part  with  me.  It  is  literally  true 
that  direct  and  persistent  disobedience 
must  exclude  any  disciple  from  his  part 
in  Christ.  Symbolically,  in  the  sense 
explained  by  the  Saviour  in  verse  10,  it 
is  also  true  that  the  disciple  who  would 
continue  to  Avalk  with  his  Lord  must 
be  subjected  to  partial  but  frequent  and 
thorough  cleansings. 

9.  But  also  my  hands  and  my 
head.  Love  cannot  give  up  its  Lord. 
A  devoted  loyalty,  eager  to  maintain 


its  allegiance  for  ever,  together  with  a 
sense  of  the  sin  of  resisting  the  Lord's 
will,  and  perhaps  a  deep  consciousness 
of  his  sinful  state  in  general,  all  unite 
to  prompt  this  impassioned  utterance  ; 
but  in  the  rebound  the  impetuous  dis- 
ciple has  gone  too  far.  His  reply  was 
perfectly  characteristic  of  the  impulsive 
apostle. 

10.  He  that  is  washed,  rather, 
He  that  hath  bathed  himself.  The  verb 
in  the  original  is  not  the  one  translated 
wash  in  the  preceding  verses  and  also 
at  the  end  of  this  verse.  It  means 
bathe — an  ablution  of  the  whole  body. 
Many  ancient  and  modern  expositors 
have  considered  this  a  reference  to  bap- 
tism, as  the  "  bath  of  regeneration," 
Tit.  3:5;  Eph.  5  :  26.  But  it  cannot 
well  refer  to  literal  baptism,  which  is 
an  ordinance  performed  by  another,  and 
not  by  a  person  upon  himself.  There 
is  nothing,  however,  in  this  fact  to  pre- 
vent a  symbolic  reference,  as  given 
below.  It  is  better  to  suppose  the  fig- 
ure taken  from  the  customary  ablutions 
or  bathings  among  the  Jews.  He  who 
has  thus  bathed  himself  needs  not,  as 
he  goes  forth  to  a  meal,  to  wash,  save 
his  feet.  The  full  bath  is  the  symbol 
of  regeneration.  Needeth  not  save 
to  wash  his  feet.  Regeneration 
never  needs  to  be  repeated.  The  foot- 
washing  is  the  symbol  of  the  daily  or 
occasional  cleansings  of  the  partly  de- 
filed but  still  regenerate  man.  One 
who  has  experienced  this  washing  of 
regeneration,  by  contact  with  things 
of  earth  will  still  continue  more  or  less 
to  contract  defilement,  as  do  sandalled 
feet  in  the  dust  of  the  way;  but  to  give 
up  to  an  excessive  feeling  of  guilt,  to 
cry  with  Peter,  "  Not  my  feet  only,  but 
also  my  hands  and  my  head,"  is  to  im- 
pugn the  work  of  God  in  regeneration, 
as  if  it  needed  to  be  repeated.    Ye  ar? 


10* 


226 


JOHN  XIII. 


A.  D.  30. 


11  but  not  all.     For  'he  knew  who  should  oetray  him;   'ch.  2.25^  6.  H 
therefore  said  he,  Ye  are  not  all  clean. 

12  So  after  he  had  washed  their  feet,  and  had  taken 
his  garments,  and  was  set  down  again,  he  said  unto 

13  them.  Know   ye  what  I   have   done   to  you?     "'Ye 
call  me  Master,  and  Lord :  and  ye  say  well ;  for  so  I 

14  am.     "  If  I  then,  ijour  Lord  and  Master,  have  washed 
your  feet ;  *  ye  also  ought  to  wash  one  another's  feet. 


65;  17.  12. 
n»  Matt.  23.  8,  10; 

Luke    6.    46;    1 

Cor.  8.  G;  12.  3; 

Phil.  2.  11. 
"Luke  22.  26,  27; 

Phil.  2.  5-8. 
0  Rom.  12.  10,  16; 

Gal.  5. 13;  6. 1,2; 

1  Pet.  5.  5. 


clean,  but  not  all.  All  were  regen- 
erate but  Judas.  "  '  Sometimes  a  bath 
was  taken  before  a  meal,  and  on  leav- 
ing the  bath  the  feet  again  became 
soiled.  Now,  if  Jesus  and  his  disciples 
had  bathed  that  evening,  these  words 
may  be  regarded  as  simply  furnishing 
the  reason  why  the  feet  only  needed  to 
be  washed  at  that  time.  ...  It  is,  to  be 
sure,  merely  problematical  that  Jesus 
and  his  disciples  had  bathed,  but  there  is 
no  difficulty  in  supposing  a  reference  to 
what  usually  occurs ;  as  when  a  person 
comes  from  the  bath  it  is  common  for 
him  to  have  need  afterward  to  wash  his 
feet,  yet  is  otherwise  clean.  Thus,  the 
heart  of  the  inner  man  is  pure  in  you.' " 
— Neander.  "  If  even  the  action  had 
not  been  intended  to  have  the  symbol- 
ical meaning,  yet  this  very  exclamation 
of  Peter  which  preceded  it — in  which 
was  so  beautifully  revealed  the  pure 
depths  of  his  soul,  and  at  the  same 
time  was  brought  out  the  contrast  be- 
tween this  genuine  disciple  and  the  be- 
trayer,—  this  very  exclamation  must 
have  given  occasion  to  this  turn  of  it. 
His  declaration  had  shown  anew  how 
thorough  was  the  internal  hold  which 
Christ  had  upon  him,  ch.  6  :  68,  69. 
Now  he  who  had  received  Christ's 
word  so  deeply  into  his  inner  nature 
was  pure  (ch.  15  :  3) ;  only  the  extrem- 
ities were  yet  to  be  purified.  It  was 
only  needful  that  the  internal  principle 
ehould  unfold  itself  further  and  pene- 
trate the  whole  man,  while  in  the  case 
of  a  Judas  this  principle  was  wholly 
wanting.  In  these  words,  as  in  the 
whole  scene  of  love  in  which  he  too 
was  allowed  to  be  a  partaker,  there  was 
for  Judas  a  final  persuasion  and  warn- 
ing."— Dr.  a.  Tholuck,  Com.  on  John. 
11.  He  knew  who  should  betray 
him,  or  his  betrayer.  Judas  had  al- 
ready engaged  to  betray  him,  and  was 
watching  his  opportunity,  Mark  14  :  1, 
10,  11.  This  whole  chapter  is  a  beau- 
tiful illustration  of  the  faithful  use  of 


the  means  of  grace  to  bring  into  alle- 
giance a  false  disciple.  "  Ye  are  clean, 
but  not  all,"  was  an  arrow  for  the  con- 
science of  Judas.  Had  he  answered, 
"  Lord,  it  is  I.  Wash  not  my  feet  only, 
but  also  my  hands,  my  head,  my  heart," 
our  Saviour  never  would  have  said  those 
saddest  words, "  It  were  good  for  that  man 
had  he  never  been  born." 

12.  Was  set  down  again  ;  that  is, 
reclining  again  at  table.  Know  ye 
what  i  have  done  to  you  ?  He 
does  not  pause  for  an  answer.  The 
question  is  merely  introductory  to  his 
own  immediate  application  of  the  les- 
son. 

13.  Ye  call  me  Master,  and 
Lord,  that  is,  Teacher,  and  blaster. 
These  were  titles  frequently  given  to  a 
rabbi  by  his  scholars.  One  to  whose 
instruction  they  should  listen,  and 
whose  word  they  should  obey.  In 
this  they  said  well,  for  so  he  was. 
And,  correspondingly,  they  were  dis- 
ciples and  servants. 

14.  Ye  also  ought  to  wash 
one  another's  feet.  This  does  not 
mean,  as  held  by  the  sect  of  Tunkers, 
a  literal  ceremonial  feet-washing.  This 
is  to  stop  short  with  the  hard  and  bitter 
husk  of  the  command.  Such  a  prac- 
tice savors  more  of  a  grovelling  humil- 
iation than  of  gentle  humility.  Ac- 
cording to  Alford,  it  is  not  found  in  the 
church  in  any  form  before  the  fourth 
century.  The  pope  of  Rome  and  Roman 
Catholic  monarchs  on  Maundy  Thurs- 
day, with  great  pomp,  wash  the  feet  of 
twelve  poor  old  men,  already  made 
scrupulously  clean  for  the  occasion ; 
but  this  is  as  foreign  as  possible  from 
the  spirit  of  the  command.  Nor  is  this 
duty,  enjoined  by  the  Lord,  to  be  inter- 
preted merely  in  the  light  of  Oriental 
hospitality.  True,  feet-washing  was 
customary  and  essential  to  comfort  with 
those  who  wore  merely  the  open  sandal 
(1  Tim.  5  :  10),  but  our  Saviour  means 
moTQ    than   "  Refnse    not    hospitality, 


A.  D.  80. 


JOHN  XIII. 


22T 


15  For  P I  have  given  you  an  example,  that  ye  should  do 

16  as  I  have  done  to  you.  ^^  Verily,  verily,  I  say  unto 
you.  The  servant  is  not  greater  than  his  lord ;  neither 

17  he  that  is  sent  greater  than  he  that  sent  him.     'If  ye 

18  know  these  things,  happy  are  ye  if  ye  do  them.  I 
speak  not  of  you  all:  I  know  whom  I  have  chosen: 
but  that  the  Scripture  may  be  fulfilled,  *  He  that  eat- 
eth  bread  with  me  hath  lifted  up  his  heel  against  me. 

19  *Now  I  tell  you  before  it  come,  that  when  it  is  come 

23.  t  ch.  14.  29  ;  16.  4 ;  Isa.  41.  23  ;  48.  5. 


PMatt.ll.29;Rom. 

15.  5;  Eph.  5.  2; 

Phil.  2.  5 ;  1  Pet. 

2.21;  lJohn2.6. 
qch.  15.  20;  Matt. 

10.  24,  25 ;  Luke 

6.40. 
'  Ps.  19.  11 ;   Matt. 

7.  24,  25;  James 

1.  22-25;  3.   13: 

4.  17. 
»  ver.  21 ;  Matt.  26. 


render  even  the  humblest  form  of 
service  if  necessary  to  your  guest." 
What,  then,  is  the  true  meaning?  As 
we  have  seen  on  ver.  10,  the  washing 
of  the  feet  is  a  symbol  of  the  constant 
cleansings  that  are  needful  on  account 
of  our  daily  defilement.  "  Ye  ought 
also  to  wash  one  another's  feet"  means 
that  there  should  be  mutual  helpful- 
ness in  these  purifications.  The  re- 
storing of  defiled  wanderers  demands 
a  humility  that  is  well  symbolized  by 
the  expression  "  washing  his  feet." 
"  Restore  such  a  one,"  says  the  apostle, 
"in  the  spirit  of  meekness,"  Gal.  6  :  1. 

15.  For  I  have  given  you  an  ex- 
ample. No  more  striking  example 
could  have  been  given  than  the  wash- 
ing of  the  feet  of  his  betrayer  just 
before  he  went  after  the  blood-money. 
The  humility  of  no  disciple  ever  will 
reach  so  low. 

16.  Verily,  verily.  The  importance 
of  this  duty  is  still  more  strongly  en- 
forced by  this  emphatic  "  verily,"  and  by 
the  lepetition  in  substance  of  the  plea  of 
ver.  14.  The  servant  is  not  greater, 
etc.  A  proverbial  expression,  Matt.  10  : 
24. 

17.  Happy  are  ye  if  ye  do  them. 
Duties  involving  humiliations,  though 
seemingly  repulsive,  are  found  in  the 
doing  to  be  attended  with  the  highest 
blessedness,  Matt.  7  :  24;  Luke  11  :  28. 
A  knowledge,  too,  is  essential  to  a  proper 
performance  and  to  the  attainment  of 
the  blessing  that  attends:  If  ye  know 
these  things. 

18.  I  speak  not  of  you  all.  This 
is  the  third  time  there  is  an  allusion  to 
Judas  in  connection  with  this  washing. 
Is  not  this  significant?  The  intimate 
connection  between  the  ministering  at 
the  feet  of  the  Lord  (Matt.  26),  and  the 
Lord's  ministering  at  the  feet  of  his  dis- 
ciples, has  been  too  much   neglected. 


When  Mary  ministered  so  bountifully 
at  the  feet  of  our  Lord,  in  Judas  the 
indignant  rancor  rose  so  high  that  we 
read,  "  From  that  time  he  sought  op- 
portunity to  betray  him."  Now  see  how 
our  Lord  aimed  to  overcome  evil  with 
good.  To  the  indignant  protest  of  some 
of  them,  and  to  the  bloody  purj)ose  of 
Judas  occasioned  because  one  ministered 
at  his  feet,  he  responds  by  ministering 
himself  at  their  feet.  It  would  seem  that 
our  Saviour  meant  to  melt  them  all  down, 
that  he  might  prepare  them  for  that 
matchless  discourse  that  followed  im- 
mediately, so  fragrant  with  the  very 
breath  of  heaven,  so  unparalleled  in  its 
divine  love  and  peace.  We  gain  new 
light  on  this  whole  scene  if  we  reflect 
that  it  was  a  last  attempt  made  to  save 
Judas.  If  anything  would  break  that 
traitor  heart,  it  would  seem  that  it  must 
have  been  the  spirit  of  full  forgiveness 
speaking  out  in  silent  eloquence  in  the 
tender  touch  of  overcoming  love  on  those 
defiled  feet,  I  know  whom  I  have 
chosen.  This  treachery,  our  Saviour 
afiirms,  is  no  surprise  to  him.  It  is  a 
part  of  the  determinate  counsel  and 
foreknowlet^ge  of  God.  Jesus,  too, 
knew  what  kind  of  persons  he  had 
chosen  as  apostles.  He  was  not  ignor- 
ant of  the  character  oi"  any  of  his  pro- 
fessed disciples.  He  that  eateth 
bread,  etc.  Quoted  freely  from  the 
Septuagint,  Ps.  41  :  9.  Treachery  on 
the  part  of  a  most  intimate  friend. 
Lifting  up  the  heel  is  a  figure  taken 
from  the  kicking  of  a  horse,  here  ap- 
plied to  one  who  rose  from  a  supper 
of  love  and  from  the  washing  of  his 
feet  by  his  Master  to  consummate  an 
act  of  betrayal. 

19.  Now  I  tell  you  before  it  come, 
.  .  .  when  it  is  come— that  is,  this 
betrayal — .  .  .  ye  may  believe  that 
I  am  he — that  is,  "  the  very  person  to 


228 


JOHN  XIII. 


A.  D.  30. 


20  to  pass,  ye  may  believe  that  I  am  he.  "  Verily,  verily,  »  ch.  12.  44-48 ; 
I  say  unto  you,  He  that  receiveth  whomsoever  I  send  4o^^Luke^i(/.  16.' 
receiveth  me ;  and  he  that  receiveth  me  receiveth  him  ' 

that  sent  me. 

The  passover  meal  continued ;  Jesus  foretells  the  treachery 

of  Judas. 

21  *  When  Jesus  had  thus  said,  '  he  was  troubled  in 
spirit,  and  testified,  and  said,  Verily,  verily,  I  say  unto 

22  you,  that* one  of  you  shall  betray  me.     *Then  the 
disciples  looked  one  on  another,  doubting  of  whom 

23  he  spake.     Now  there  was  leaning  on  Jesus'  bosom 

24  one  of  his  disciples,  ^  whom  Jesus  loved.   Simon  Peter 
therefore  beckoned  to  him,  that  he  should  ask  who  it 


«Matt.  26.  21-25; 

Mark  14,  18-21 ; 

Luke  22.  21-23. 
7  ch.  12.  27. 
»  vers.  2,  18 ;  Acts 

1.  17;    1    John 

2.  19. 

•  Matt.  26.  22. 
»>  ch.  19.  26  ;  20.  2 ; 
21.  7,  20-24. 


whom  the  psalm  typically  refers."    So 
Lange.     See  Ps,  49. 

20.  He  that  receiveth  whomso- 
ever I  send.  What  is  the  connection 
here  ?  The  thought  would  seem  to  be 
as  follows :  Though  one  of  you  proves 
a  traitor,  do  not  let  your  faith  fail. 
Remember  that  1  predicted  it,  and  re- 
member, too,  that  notwithstanding  the 
awful  fall  of  one  of  you,  ye,  my  chosen 
ones,  are  yet  God's  ambassadors.  '  Go 
forth,  then,  with  all  confidence,  for  he 
that  receives  you  receives,  as  it  were, 
God  himself. 

21-30.  Jesus  foketells  his  Be- 
trayal, AND  POINTS  DDT  THE  TRAI- 
TOR (Matt.  26  :  20-24;  Mark  14  :  17- 
21;  Luke  22  :  14-18,  21-30)  AT  the 
Passover  Meal.  The  accounts  of 
Matthew  and  Mark  are  quite  similar, 
with  occasional  differences,  such  as  we 
would  expect  in  independent  narra- 
tives. Luke  and  John  exhibit  greater 
divergences.  The  latter  is  most  de- 
tailed in  his  account  of  the  traitor. 
The  time  was  Thursday  evening,  or, 
according  to  the  Jewish  mode  of  be- 
ginning the  day  with  sunset,  Friday, 
April  6th. 

21.  He  was  troubled  iu  spirit. 
Jesus  plainly  saw  that  all  his  kindness 
and  his  appeals  to  the  conscience  of 
Judas  failed  to  soften  him.  He  was 
troubled  to  see  a  trusted  apostle,  an 
ambassador  of  God,  so  hardened  in 
sin  and  so  hopelessly  sinking  into  per- 
dition. He  now  evidently  seeks  by  his 
plainness  to  move  the  traitor  to  with- 
draw ;  hence  the  first  unmistakable 
testimony,  one  of  you  shall  betray 
me. 

22.  Looked  one  ou  another;  this 


shows  that  they  had  not  till  then  dis- 
tinctly apprehended  the  intimations  of 
Jesus. 

23.  On  Jesus'  bosom  one  of  his 
disciples,  whom  Jesus  loved.  It 
was  John  (see  the  references).  It  was 
the  custom  to  eat  reclining  on  the  left 
side,  while  the  food  was  conveyed  to 
the  mouth  by  the  right  hand.  John 
must  then  have  been  immediately  on 
the  right  of  Jesus.  "  The  tables  were 
usually  square  or  oblong,  and  the  couch 
either  semicircular,  as  seen  among  the 
remains  of  Herculaneum  at  the  Naples 
museum,  or  there  were  three  couches 
set  against  the  three  sides  of  the  table, 
leaving  one  side  open  for  the  servants  to 
set  on  the  food  and  attend  to  the  wants  of 
the  guests.  Three  persons  usually  took 
their  seats  upon  each  couch,  but  there 
were  sometimes  as  many  as  four,  or  even 
five.  They  reclined  upon  their  left  el- 
bows, supported  by  cushions,  the  feet 
being  extended  outwardly,  and  the  back 
of  each  guest  turned  toward  his  next 
neighbor.  The  faces  and  hands  thus 
verged  toward  a  common  centre,  where 
was  set  the  dish  from  which  they  all 
partook  with  their  fingers,  according  t« 
the  Oriental  mode.  Thus  we  can  un- 
derstand how  John,  the  beloved  dis^ 
ciple,  leaned  upon  Jesus'  bosom,  and 
how  it  was  practicable  for  Jesus  t« 
hand  the  sop  to  either  of  the  disci- 
ples." —  Dr.  Van  Lennep,  Bible 
Lands,  p.  600. 

24.  Simon  Peter  therefore  beck- 
oned to  him,  or  bent  toward  the  same 
(John).  Peter,  on  account  of  what  our 
Lord  had  said  in  verse  8,  was  still  ner- 
vously apprehensive  at  such  an  utter- 
ance   as    that    recorded    in    verse    21. 


A.  D.  30. 


JOHN  XIII. 


229 


25  should  be  of  whom  he  spake.   He  then  lying  on  Jesus' 

26  breast  saith  unto  him,  Lord,  who  is  it?  Jesus  an- 
swered. He  it  is  to  whom  I  shall  give  a  sop,  when  I 
have  dipped  it     And  when  he  had  dipped  the  sop, 

27  he  gave  it  to  Judas  Iscariot,  the  son  of  Simon.  "  And 
after  the  sop  Satan  entered  into  him.   Then  said  Jesus 

28  unto  him.  That  thou  doest,  do  quickly.  Now  no  man 
at  the  table  knew  for  what  intent  he  spake  this  unto 

29  him.     For  some  of  them  thought,  because  ^  Judas  had   ^  ch.  12.  b. 
the  bag,  that  Jesus  had  said  unto  him,  Buy  those  things 

that  we  have  need  of  against  the  feast;  or,  ® that  he   'ch.  12. 5. 


•  ver.  2 ;  ch.  6.  70 ; 
Luke  22,  3, 


That  he  should  ask  who  it  should 
be  of  whom  he  spake.  He  wished 
him  to  be  definitely  pointed  out. 

25.  He  then  lying  on  Jesus' 
breast ;  rather,  falling  back  on  Jesus' 
breast,  in  aflfeetionate  trustfulness.  Tlie 
circumstances  seem  to  indicate  that  Peter 
reclined  a  little  to  the  right  of  John. 
Saith  unto  him,  Lord,  who  is  it? 
Probably  speaking  in  a  low  tone  or  a 
whisper,  he  merely  echoes,  with  child- 
like simplicity  and  confidence,  the 
words  that  Peter  had  put  into  his 
mouth. 

26.  To  whom  I  shall  give  a  sop, 
when  I  have  dipped  it;  rather,  for 
whom  I  shall  dip  the  morsel  and  give 
it  him;  the  reply  especially  for  John, 
and  probably  was  heard  only  by  him. 
The  sop  was  a  piece  of  the  flexible,  un- 
leavened bread,  dipped,  partially  folded, 
into  the  broth  of  bitter  herbs,  so  as  to 
take  up  a  small  portion  like  a  spoon. 
Given  to  another,  it  was  an  expression 
of  the  most  confiding  affection.  Thus 
the  Saviour  continued  to  heap  coals  of 
the  fire  of  love  on  the  head  of  Judas, 
but,  as  was  inevitable,  unless  he  was 
Bubdued  by  them,  they  only  served  to 
kindle  to  a  flame  the  Satanic  malignity 
that  smouldered  in  his  heart.  He 
gave  it  to  Judas.  Judas  must 
have  reclined  very  near  Jesus,  prob- 
ably next  to  him  on  the  left.  The 
answers  of  Jesus  regarding  the  traitor 
may  be  harmonized  as  follows :  The 
answer  given  by  Mark  (14  :  20)  may 
be  regarded  as  the  first ;  then  the  sign 
to  John  while  several  disciples  con- 
tinue to  ask.  Is  it  If  Then,  having 
dipped  his  hand  into  the  dish  with 
Judas,  and  given  him  the  sop,  he 
makes  the  reply  recorded  in  Matthew 
(26  :  23) ;  literally,  He  that  dipped  his 
hand  with  me,  etc.     These  replies  of 

20 


our  Saviour  seem  to  have  been  better 
understood  by  Judas  than  by  the  others, 
for  when  Judas  went  out  no  one  ap- 
pears to  have  understood  the  intent  of 
our  Lord's  language  to  him,  John  13  : 
28,  29.  The  object  of  Jesus  was  not  to 
expose  the  traitor,  but  to  give  him  all 
necessary  warning  against  committing 
so  terrible  a  crime. 

27.  After  the  sop  Satan  entered 
into  him,  took  full  possession  of  him, 
so  that  he  was  now  bent  on  the  betrayal, 
without  the  least  wavering.  Perhaps 
up  to  this  point  Judas  was  vacillating, 
not  knowing  whether  to  do  the  dread- 
ful deed ;  but  now  his  determination 
is  fully  fixed.  He  is  given  over  to 
death.  Jesus  can  do  no  more  to  save 
him.  Do  quickly;  the  last  merciful 
barrier  to  the  downward  plunge  is  now 
removed.  Longing  to  be  alone  with 
his  beloved  ones,  the  Saviour  himself 
hurries  the  doomed  soul  away.  A  fear- 
ful moment  in  the  history  of  a  soul! 
Given  up  to  mortal  sin ! 

28.  No  man  at  the  table  knew  for 
what  intent  he  spake  this.  This 
shows  that  Judas  acted  entirely  alone 
in  his  treachery.  Though  some  of  the 
disciples  shared  in  his  first  resentful 
feelings,  yet  it  speaks  well  for  them 
that  Judas  apparently  had  not  even 
ventured  to  approach  them  with  pro- 
posals to  betray  their  Master. 

29.  Buy  .  .  .  that  we  have  need 
of  against  the  feast.  The  whole 
feast  lasted  eight  days.  For  such  a 
length  of  time  the  provision  before 
them  was  not  sufficient ;  hence  the  un- 
derstood direction  to  buy.  It  also  im- 
plies that  it  was  not  yet  very  late  in  the 
evening.  Or,  that  he  should  give 
something  to  the  poor.  The  poor 
were  specially  aided  at  this  time,  as  is 
customary  with  us  on  Thanksgiving. 


230 


JOHN  XIII. 


A.  D.  30 


80  should  give  something  to  the  poor.  He  then,  having 
received  the  sop,  went  immediately  out ;  and  it  was 
night. 

Jesus  speaks  of  his  departure,  and  foretells  the  denial  of 

Peter. 

31  Therefore  when  he  was  gone  out,  Jesus  said,  'Now   'ch.  12.  23;  I6. 14' 
is  the  Son  of  man  glorified,  and  ^God  is  glorified  in   g c?^i2 ^28^-^14  13. 

32  him.   ^  If  God  be  glorified  in  him,  God  shall  also  glori-  17'.  1  •  isa.  49.  3  • 
fy  him  in  himself,  and '  shall  straightway  glorify  him.  ?°j"*j  Vl".  j^^n' 

33  Little  children,  yet  a  little  while  I  am  with  you.     Ye  2/11';  iPetU.Vi! 
shall  seek  me:  ™and  as  I  said  unto  the  Jews,Whither  '' cii.  17.  4-6;  isa. 

34  I  go,  ye  cannot  come ;  so  now  I  say  to  you.     ^  A  new  1  ch^i2!~23^.' 
commandment  I  give  unto  you,  That  ye  love   one  mch.7733,'34;8.2i. 

«ch.  15.  12;  Lev.  19.  18;  Rom.  12.  10;  Gal.  6.  2;  Eph.  5.  2;  Phil.  2.  1-8; 
Col.  3.  12-14 ;  James  2.  8 ;  1  Pet.  1.  22 ;  2  Pet.  1.7;  IJohn  3.  16,  23 ;  4.  21 ; 
2  John  5. 


30.  He  then,  having  received 
the  sop,  went  immediately  out. 

Judas  understood  the  significance  of  the 
sop.  Conscious  that  his  sinister  aim 
is  read,  the  situation  becomes  intoler- 
able to  him.  He  hastens  out  into  the 
darkness  like  a  beast  of  prey  that  skulks 
from  the  light.  And  it  was  night. 
One  dark  stroke  here  paints  a  picture ; 
but  the  effect  is  appalling.  The  sun 
had  gone  down ;  the  last  gleam  of  twi- 
light was  lost  in  the  gloom.  So  too  it 
was  night  in  the  soul  of  Judas.  The 
last  ray  of  his  day  of  probation  was 
quenched.  He  was  in  the  outer  dark- 
ness. How  great  is  that  darkness! 
Thus  he  leaves  before  the  institution 
of  the  Lord's  Supper. 

31-38.  Jesus  foretells  the  Fall 
OF  Peter,  Luke  22  :  31-38.  Compare 
Matt.  26 :  30-35 ;  Mark  14 :  26-31 ,  where 
Jesus  foretells  the  second  time  the  fall 
of  Peter  and  the  dispersion  of  the  dis- 
ciples. This  occurred  before  the  insti- 
tution of  the  Supper;  that  related  by 
Matthew  and  Mark  after  Jesus  and  the 
disciples  had  left  the  upper  room  on 
their  way  to  the  Mount  of  Olives. 
Compare  Author's  Harmony,  §^  163, 
169,  with  notes. 

31.  Now  is  the  Son  of  man  glori- 
fied. The  first  act  in  the  glorious 
tragedy  of  redemption  now  really  be- 
gins, as  Judas  goes  to  arrange  for  the 
arre-it.  God  is  glorified  in  him. 
By  his  perfect  obedience  realizing  the 
ideal  humanity. 

32.  The  best  text  omits  tlu'  first  clause, 
and  reads,  And  God  icill  glorify  him 


in  himself,  by  his  resurrection,  as- 
cension, and  enthronement  on  high, 
and  shall  straightway  glorify 
him*  These  events,  commencing  with 
the  trial  that  issued  in  the  crucifixion, 
were  to  begin  that  very  night.  Hence 
he  is  led  to  say  further — 

33.  Little  children,  yet  a  little  1 
am  with  you.  This  is  the  only  time 
our  Saviour  is  recorded  to  have  used 
this  appellation  of  endearment.  He 
feels  as  a  father  about  to  leave  his  chil- 
dren, but  he  pronounces  the  whole  com- 
forting discourse  that  follows,  to  show 
that  he  does  not  leave  them  uncared 
for — orphans,  literally — ch.  14:18.  As 
I  said  unto  the  JeAVs,  Whither  I 
go,  ye  cannot  come;  so  now  I 
say  to  you.  Why  quote  this  saying 
to  the  Jews  ?  It  was  a  considerate 
way  of  breaking  to  the  disciples  the  as- 
surance that  his  immediate  glorification 
was  bv  his  immediate  death,  ch.  16  :  6; 
also  8':  21,  22. 

34.  A  new  commandment  I  give 
unto  you.  That  ye  love  one  an- 
other. VVhy  new  ?  Is  not  the  com 
mandment,  Thou  shalt  love  thy  neigh- 
bor as  thyself,  as  old  as  the  Pentateu(^l.  ? 
Lev.  19  :  18.  The  answers  to  this  ques- 
tion Lave  been  very  diverse.  Lange 
cites  a  dozen  difi'erent  views,  but  objects 
with  considerable  force  to  every  one  of 
them,  and  then  proposes  one  of  his  own, 
which  Schatt'  accepts  and  conimends 
for  its  ingenuity.  Lange  says:  "The 
new  commandment  is  indicative  of  the 
institution  of  the  Lord's  Su})per." 
"  That  ye   love  one   another,"    Lange 


A.  D.  30. 


JOHN  Xlli. 


^31 


35  another ;  a3  I  have  loved  you,  that  ye  also  love  one 
another.  *  By  this  shall  all  men  know  that  ye  are  my 
disciples,  if  ye  have  love  one  to  another. 

3f)  p  Simon  Peter  said  unto  him,  Lord,  whither  goest 
thou  ?  Jesus  answered  him,  'i  Whither  I  go,  thou  canst 
not  follow  me  now;    but  ""thou  shalt  follow  me  af- 

37  terwards.  Peter  said  unto  him.  Lord,  why  cannot  I 
follow  thee  now?     I  will  lay  down  my  life  for  thy 

38  sake.  Jesus  answered  him,  *  Wilt  thou  lay  down  thy 
life  for  my  sake  ?  Verily,  verily,  I  say  unto  thee.  The 
cock  shall  not  crow,  till  thou  hast  denied  me  thrice. 


•Acts  4.32;  IJohn 

2.5. 

pMatt.  26.  31-35; 

Mark  14.  27-31 ; 

Luke  22.  31-38. 
1  ver.  83. 
'ch.21.  18,19,22; 

2  Pet.  1.  14. 


■  Prov. 
26. 


16.  18;  28. 


translates,  "  In  order  that  ye  may  love 
one  another."  The  Lord's'  Supper,  he 
maintains,  is  to  be  the  channel  for  the 
conveyance  of  light,  impulse,  and 
strength  for  such  brotherly  love. 
Meyer's  objections  to  this  singular  in- 
terpretation cannot  be  overlooked.  He 
observes  that  it  is  contrary  to  the 
parallel  passage,  1  John  2:8;  and 
though  it  was  doubtless  very  near  to 
this  time  that  the  Lord's  Supper  was 
instituted,  yet  John  does  not  indicate 
this  at  all  in  this  connection.  Besides 
these  objections  of  Meyer,  it  ought  to 
be  insisted  that  the  Lord's  Supper  is 
not  a  channel  of  sacramental  grace,  but 
designed  to  be  a  memorial  ordinance  : 
"  This  do  in  remembrance  of  me ;'" 
"  For  as  often  as  ye  eat  this  bread  and 
drink  this  cup  ye  do  show  the  Lord's 
death  till  he  come."  It  is  better  to 
suppose  that  Jesus  instituted  the  Sup- 
per just  after  foretelling  the  denial  of 
Peter,  between  this  and  the  following 
chapter.  See  last  paragraph  on  ver.  38. 
A  simpler,  more  direct  interpretation, 
and  more  nearly  in  accord  with  re- 
ceived evangelical  views,  would  be 
this  :  The  commandment  is  new,  not  in 
letter,  but  in  spirit.  Christ  gave  this 
commandment  new  vitality.  The  mere 
mandate.  Love  one  another,  never  could 
give  life  and  nourishment  to  love.  Love 
is  something  sijontaneous.  It  cannot 
be  forced  imperatively  ;  as  well  attempt 
to  force  the  growth  of  flowers  without 
sunshine.  But  when  Jesus  says,  Love 
one  another,  he  lets  the  sunshine  stream 
freely  where  he  plants  this  word.  All 
the  commands  of  Jesus,  like  his  words 
to  the  palsied,  the  prostrate,  and  the 
dead,  become  enabling  in  the  very  act 
of  obeying.  This  commandment  of 
Jesus  is  a  virtual  promise  of  the  grace 
of  obedience,  while  at  the  same  time  it 


gives  to  the  law  of  love  new  life  by 
adding  to  Love  one  another  the  words 
followmg — as  I  have  loved  you.  He 
puts  back  of  the  law  the  force  of  his 
own  life  and  death,  when  lo !  the 
world's  winter  is  over  ;  the  frost  melts, 
the  seed  of  truth  bursts  its  husk,  it 
grows  mightily,  and  now  no  tree  is  so 
spreading  and  beautiful. 

35.  By  this  shall  all  men  knoAV, 
or  take  notice.  The  keeping  of  the  cha- 
racteristic commandment  of  the  new 
covenant  is  the  best  mark  of  a  true 
disciple,  1  John  3  :  10.  It  was  pre- 
eminently so  in  primitive  Christianity. 
The  heathen  said  with  admiration.  See 
how  these  Christians  love  one  another! 
There  will  yet  be  a  glorious  revival  of 
this  spirit,  ch.  17  :  21. 

36.  Simon  Peter  said  unto  him^ 
Lord,  Avhither  goest  thou  ?  Peter, 
still  flushed  and  warm,  is  eager  for  an 
occasion  to  expi'ess  a  devotion  stronger 
than  the  dread  of  death.  Jesus  answers 
to  his  thought.  Thou  canst  not  fol- 
low me  now,  it  is  not  thy  time  to 
follow  me  now,  neither  hast  thou  the 
spiritual  power  and  grace  to  do  it  yet; 
but  thou  shalt  follow  me  after- 
wards. An  obscure  intimation  of 
Peter's  final  martyrdom.  See  ch.  21  : 
18,  19. 

37.  I  will  lay  down  my  life  for 
thy  sake.  An  impulse  generous  but 
proud.  It  needed  chastening  before  it 
became  the  true  spirit  of  the  martyr 
strong  in  Christ  alone.  He  was  unable 
to  do  it  now,  but  he  did  it  afterward, 
ch.  21  :  19. 

38.  The  cock  shall  not  crow, 
till  thou  hast  denied  me  thrice. 
A  cock,  etc.  So  in  the  other  Gospels  the 
indefinite  article  is  used,  which  is  in 
harmony  with  the  supposed  scarcity  ot 
this  fowl.     Fowls  are  very  abundant  in 


232 


JOHN  XIII. 


A.  D.  30. 


the  East  at  the  present  day.  Later 
Jewish  writers  affirm,  though  not  al- 
ways consistent  with  themselves,  that 
the  inhabitants  of  Jerusalem  and  the 
priests  everywhere  were  forbidden  to 
keep  fowls,  because  they  scratched  up 
unclean  worms.  But  even  if  this  were 
so,  the  Roman  residents,  over  whom  the 
Jews  could  exercise  no  power,  might 
keep  them.  Mark  says,  ''  Before  the 
cock  crow  twice."  The  first  about  mid- 
night, the  second  about  three  o'clock. 
The  latter  more  generally  marked  the 
time,  and  was  the  one  meant  when  only 
one  cock-crowing,  as  here,  was  mention- 
ed. The  expression,  therefore,  means  the 
same  in  both  Gospels.  Hast  denied 
me — denied  that  1  am  your  Lord  and 
Teacher,  and  that  you  are  or  ever  have 
been  my  disciple ;  disowned  me.  At 
this  point  Jesus  probably  instituted  the 
Lord's  Supper.  There  is  a  sufficient 
break  between  this  and  the  following 
chapter.  Besides,  after  announcing  the 
fall  of  Peter  and  the  institution  of  the 
Supper,  fraught  to  them  with  a  sad  sig- 
nificance, it  was  especially  fitting  to 
address  them — "  Let  not  your  heart  be 
troubled,"  ch.  14  : 1.  See  Author's  Har- 
mony, gg  164,  165,  and  notes. 

Practical  Remarks. 

1.  The  love  wherewith  Christ  unites 
himself  to  his  own  is  indissoluble;  it 
outlasted  his  death ;  it  will  outlast 
theirs,  ver.  1 :  Rom.  8  :  38,  39 ;  John 
10  :  28. 

2.  Jesus,  in  keeping  the  passover, 
has  taught  us  to  attend  faithfully  to 
those  ordinances  which  are  now  in 
force,  ver.  2;  1  Cor.  11  :  2. 

3.  The  King  of  kings  ennobled  the 
humblest  drudgery  by  girding  himself 
with  the  badge  of  a  servant;  so  any 
mere  servant,  girding  himself  in  his 
toil  with  the  spirit  of  Christ,  will  yet 
become  a  king  and  a  priest  unto  God, 
ver.  4  ;  Rev.  1  :  6. 

4.  The  most  fitting  rebuke  to  an  ex- 
hibition of  a  wrong  s])irit  is  frequently 
not  so  much  in  words  as  in  acting  out 
its  opposite,  ver.  5 ;  1  Sam.  24  :  1-16. 

5.  "  It  is  no  dishonor  to  true  great- 
ness to  perform  any  needful  service, 
however  humble,"  vers.  4,  5. 

6.  Many  things,  most  fitting  in  thera- 
Belves,  seem  incongruous  in  the  dim 
light  of  the  present.     In  eternity  they 


will  shine  out  in  their  true  glory,  vers. 
6,  7;  1  Cor.  13:  12. 

7.  "  The  mysteries  of  divine  provi- 
dence will  one  day  be  revealed  to  us; 
and  we  shall  read  in  them  lessons  of 
wisdom,  of  benevolence,  ajid  of  holi- 
ness that  will  dispel  every  doubt  and 
fill  us  with  everlasting  joy,"  vers.  6,  7. 

8.  Our  Saviour  sternly  rebukes  those 
who  put  their  own  notions  of  taste  and 
propriety  above  his  plainly-intimated 
will.  This  inference  has  an  important 
bearing  on  the  objections  urged  by 
some  against  baptism,  ver.  8;  Matt.  7  : 
21 ;  Luke  6  :  46,  following. 

9.  "The  Christian  has  daily  need  to 
'bathe  his  feet'  from  the  defilements 
which  constantly  gather  upon  him  in 
his  pilgrimage.  They  are  not  like  the 
sins  of  the  unrenewed,  for  they  do  not 
get  into  his  heart,  but  they  are  unsight- 
ly and  grievous  to  him  who  has  called 
him  to  his  service.  Blessed  be  his 
grace  that  the  fountain  in  which  he 
may  be  cleansed  is  ever  open !"  vers. 
9,  10. 

10'.  Hearest  thou  the  Saviour's  voice 
in  thy  conscience  saying  to  thee,  "  Un- 
clean !"  ?  Harden  not  thyself,  lest  pres- 
ently thou  art  doomed,  vers.  11  and  30; 
Rom.  14  :  22. 

11.  Jesus  is  the  Searcher  of  hearts, 
and  knows  all  of  the  plans  and  pur- 
poses of  his  professed  followers,  ver. 
11 ;  Rev.  2  :  23. 

12.  There  is  no  work  more  Christ- 
like and  blessed  than  the  restoring  of 
backsliders,  vers.  14-17. 

13.  In  this  work  we  should  faithful- 
ly apply  all  gracious  instrumentalities, 
however  hopeless  the  case  of  the  one 
we  seek  to  save.  Thus  did  our  Saviour 
with  Judas,  vers.  12-21. 

14.  As  one  of  the  highest  evidences 
that  Jesus  is  the  Messiah,  projihecy 
should  by  no  means  be  neglected,  ver. 
19 ;  John  5  :  39 ;  Luke  16  :  29  and  24  : 
25. 

15.  Whatever  the  defections  of  others, 
ministers  should  be  unmoved,  in  the 
assured  consciousness  that  they  them- 
selves are  nevertheless  ambassadors  of 
God,  ver.  20;  2  Cor.  5:  20. 

16.  The  sins  of  God's  people  are  the 
more  aggravated  on  account  of  their 
relation  to  him,  ver.  21;  Zech.  13  :  6; 
Heb.  6  :  6. 

17.  The  thought  of  dishonoring  Jesus 
or  sinning  against  him  is  sad  to  the  re- 


A.  D.  30. 


JOHN  XIV. 


233 


Christ's  valedictory  discourse;  reasons  for  his  departure;   tyer.  27;  ch.  16. 
promise  of  the  Comforter.  22,  23;  Matt.  14. 

XIV.  Let  *not  your  heart  be  troubled:  "ye  believe  in   uch.'5.  23. 


newed  heart,   ver.  22 ;    Mark   14  :  72 ; 
2  Cor.  7  :  8,  9. 

18.  Sin  in  a  minister  is  an  especial 
grief  to  the  Master,  vers.  21,  22. 

19.  The  truly  humble  and  pious  heart 
is  ever  ready  to  suspect  itself,  rather 
than  condemn  others,  ver.  22;  1  Sam. 
24  :  17 ;  2  Sam.  24  :  17 ;  Isa.  6  :  5. 

20.  Our  Saviour  feels  an  especial  af- 
fection for  those  who  are  pre-eminent 
ibr  resting  on  him  in  complete  trustful- 
ness, ver.  23. 

21.  The  wicked  act  freely  in  sinning, 
even  though  in  the  divine  arrangement 
thev  fulfil  the  divine  purposes,  ver.  27 ; 
Acts  4  :  25-28. 

22.  Self-examination  should  precede 
the  reception  of  the  Lord's  Supper,  vers. 
20-31;  1  Cor.  5:8;  11  :  28. 

23.  To  sin  against  special  grace  is 
not  only  to  shut  off  every  communica- 
tion from  above ;  it  is  also  to  open  up 
every  avenue  to  the  soul  from  beneath, 
ver.  27  ;  Matt.  12  :  43-45. 

24.  See  in  this  wonderful  discourse 
how  our  Saviour,  in  a  sort  of  uncon- 
scious flash  or  two  of  his  glory,  pho- 
tographs, as  it  were,  his  own  character : 
"  Love  one  another,  as  I  have  loved 
you."  Let  it  be  remembered  that  Jesus 
was  speaking  to  those  who  had  been  his 
inseparable  attendants  for  three  years 
in  closest  intimacy,  and  we  see  the  force 
of  our  Saviour's  appeal  to  his  own  love 
— a  love  that  never  once  became  bitter 
or  ceased  to  flow  out  toward  its  object. 
Doubtless,  love  at  that  moment,  just  on 
the  verge  of  the  midnight  agony,  shone 
in  his  face  with  beams  that  kindled  the 
same  feeling  in  the  disciples'  hearts. 

25.  "Nowhere  in  the  universe  is  the 
glory  of  God  so  revealed  to  his  crea- 
tures as  in  the  cross  of  Christ.  It  is 
to  be  the  song  of  the  redeemed  and  of 
admiring  angels  for  ever,"  ver.  31 ;  Rev. 
f)  :  9,  12. 

26.  "  Christ's  love  to  his  people  is  not 
only  a  new  motive  to  holiness,  but  a 
new  standard  and  measure  of  it.  It  is 
well  to  esteem  the  virtuous ;  it  is  a 
duty  to  return  gratitude  to  a  benefac- 
tor ;  it  is  noble  to  bestow  charity  on  the 
poor ;  but  the  highest  summit  of  good- 
ness is  reached  only  by  him  who,  like 


Jesus,  loves  his  enemies  and  does  good 
to  his  persecutors,"  vers,  34,  35. 

27.  The  highest  evidence  of  Christian- 
ity is  the  life  of  love,  ver.  35. 

28.  Learn  the  weakness  of  human 
resolution  and  the  folly  of  trusting 
thereon,  vers.  36-38;  Prov.  28  :  26. 

29.  Beware  of  boasting  of  an  extraor- 
dinary consecration  or  a  higher  life, 
ver.  37 ;  Matt.  26  :  33  :  John  21  :  15 ; 
Prov.  27  :  2 ;  Job  9  :  20,  21. 

CHAPTER  XIV. 

This  chapter  introduces  us  into  what 
Olshausen  fitly  calls  "  The  holy  of 
holies  of  evangelical  history."  It  is 
perfectly  in  harmony  with  John's  own 
character  and  with  the  aim  of  his  nar- 
rative that  he  alone,  of  all  the  evangel- 
ists, should  open  for  us  a  door  into  this 
sanctuary.  Judas  having  gone  out, 
Jesus  is  now  alone  with  his  faithful 
disciples,  and  hence  he  speaks  more 
freely  concerning  his  future  and  theirs. 
He  first  addresses  to  them  words  of 
comfort.  Though  he  goes  away,  it  is 
to  his  Father  and  theirs — to  his  home 
and  theirs — to  prepare  a  place  for  them. 
He  will  return  again.  He  is  the  way  to 
the  Father  and  the  perfect  manifesta- 
tion of  him,  as  his  words  and  works 
declare.  He  promises  them  extraordi- 
nary powers  and  answers  to  their  pray- 
ers. If  they  keep  his  commandments, 
he  will  give  them  another  Comforter,  to 
abide  with  them  for  ever.  They  live 
through  and  in  him  ;  both  he  and  they 
have  eternal  life.  By  keeping  his  com- 
mandments their  love  to  him  will  be 
made  manifest,  and  they  shall  be  blessed 
with  the  peculiar  love  of  the  Father  and 
the  manifestation  of  the  Son.  He  tells 
them  how  to  enjoy  his  continued  pres- 
ence, and  that  the  Comforter,  the  Holy 
Spirit,  will  give  them  fuller  instruction. 
His  peace  he  leaves  with  them,  and  as- 
sures them  that  his  going  away  should  be 
to  them  a  cause  of  rejoicing.  All  these 
things  he  has  spoken  to  them  to  prepare 
them  for  what  is  about  to  come  to  pass. 

1-4.  Encouragement  in  Despond- 
ency. 

1.  Let  not  your  heart  be  troubled* 


234 


JOHN  XIV. 


A.  D.  30. 


2  God,  believe  also  in  me.     In  my  Father's  house  are   'Luke  14.  22;  i 
many  *  mansions ;  if  it  were  not  so,  I  would  have  told      iL'^io^H-ie      ' 

3  you.    y  I  go  to  prepare  a  place  for  you.     And  if  I  go  '        ' 
and  prepare  a  place  for  you,  *  I  will  come  again,  and 
receive  you  unto  myself;  that  *  where  I  am,  there  ye 

1. 11 ;  Heb.  9.  28.     •  ch.  12.  26  ;  17.  21 ;  Rom.  8.  17  ;  1  Thess.  4.  17 ;  Rev.  3  21. 


Jch.  13.  36;  17.24; 

Heb.4. 14;6.20; 

11.  16. 
«  vers.  18,28;  Acts 


The  disciples  with  their  limited  know- 
ledge might  well  be  perplexed  and  anx- 
ious from  a  variety  of  causes.  They  per- 
haps observed  (13  :  21)  that  their  Master 
was  "  troubled  in  spirit"  while  he  de- 
clared that  one  of  them  should  betray 
him.  The  sudden  departure  of  Judas 
(13  :  27-30)  was  to  them  also  a  mystery. 
The  Lord  has  just  announced  to  them, 
too,  that  he  will  be  with  them  only  a 
short  time  (13  :  33),  and  that  whither  he 
goes  they  cannot  come;  that  they  shall 
all  be  scattered  like  the  sheep  of  a  smit- 
ten shepherd  (Matt.  26  :  31) ;  and,  finally, 
that  the  foremost  among  them  in  pro- 
fessions of  attachment  shall  thrice  deny 
him.  Heart*  The  heart  represents  that 
which  is  deepest  and  innermost.  In 
Scripture  language  it  is  the  organ  of 
faith,  Rom.  10  :  9,  10.  Jesus  knowing, 
as  the  disciples  did  not,  the  end  from 
the  beginning,  knew  that  there  was  noth- 
ing in  the  events  about  to  transpire  that 
should  shake  their  confidence  in  him, 
for  all  shall  at  last  redound  to  the  glory 
of  God  and  to  their  good.  Therefore  he 
continues:  Ye  believe  in  God,  be- 
lieve also  in  me.  Some  would  read, 
Believe  in  God,  believe  also  in  me.  Oth- 
ers, however,  dissent  from  this  reading. 
They  say  no  indication  had  been  given 
of  a  want  of  faith  in  God,  and  there  was 
no  apparent  danger  that  their  faith  in 
him  would  fail.  But  there  was  special 
need  that  in  this  important  crisis  they 
should  not  lose  their  confidence  in  Jesus 
as  the  Christ,  the  Son  of  the  living  God. 
Hence  they  think  the  words  of  the  Lord 
mean,  "  Your  confidence  in  God  is  firm, 
let  not  your  faith  in  me  be  shaken." 
Jesus  had  just  said  to  them  (13  :  13), 
"  Ye  call  me  Master,  and  Lord ;  and  ye 
say  well ;  for  so  I  am."  This  confidence 
he  would  have  them  maintain  when 
they  should  see  him  arrested,  con- 
demned, and  crucified. 

2.  Christ's  rejection  by  the  Jews,  his 
crucifixion  and  dej)arture,  were  all  in 
accordance  with  his  plans  for  the  sal- 
vation of  his  people.  Therefore  his 
disciples  should   be   comforted   by   all 


he  was  about  to  say  to  them.  Fath« 
er's  house.  Heaven  is  meant,  whence 
he  came  and  whither  he  is  going  (13  :  3), 
where  the  divine  glory  dwells— his  own 
Aoj/ie,  from  which  he  has  been  temporar- 
ily absent.  Many  mansions.  "Man- 
sions" is  derived  from  a  word  signifying 
"to  remain,"  and  therefore  denotes  a  per- 
manent dwelling-place.  The  Father'3 
house  is  set  in  strong  contrast  with  the 
earthly  house.  Here  Christ's  disciples 
are  pilgrims  and  strangers,  having  no 
continuing  city  (1  Pet.  2:11;  Heb.  13  : 
14),  but  there  they  have  a  home  which 
is  abiding.  These  mansions  are  many. 
They  might  fi)id  no  refuge  or  resting- 
place  on  earth,  hut  in  the  Father's 
house  there  would  be  room  enough  for 
all.  If  it  were  not  so,  I  would 
have  told  you.  In  him  is  no  guile; 
he  speaks  the  simple  truth.  If  they 
had  been  entertaining  false  hopes,  it 
would  have  been  inconsistent  with  his 
character  to  permit  them  to  remain 
until  now  ignorant  of  the  fact.  I  go, 
rather.  For  I  go,  to  prepare,  etc.  This 
is  meant  to  confirm  the  assurance  just 
given  that  there  were  many  mansions 
in  his  Father's  house.  His  going  to 
prepare  a  place  for  them  all  implies 
that  there  were  "many  mansions." 
For  you,  the  reason  for  his  depart- 
ure. It  was  not  for  himself,  but  for 
them.  Love  brought  him  down  to 
earth,  love  leads  him  back.  He  came 
to  save ;  he  departs  to  complete  the  work 
of  redemption  and  open  heaven  to  be- 
lievers. The  preimration  he  makes  is 
evidently  by  his  atoning  death.  He 
enters  heaven  as  a  High  Priest,  and 
presents  the  merits  of  his  sacrifice  for 
his  people's  sins,  and  claims  for  them 
the  right  of  entrance  into  his  Father's 
house. 

3.  If  I  go  and  prepare,  etc.,  as  he 
was  about  to  do,  for  there  was  no  un- 
certainty about  his  going,  I  will  come 
again,  and  receive  you.  The  fact 
that  he  departs  for  such  a  purpose  is  a 
])ledge  that  he  will  take  care  to  bring 
them  into  the  enjoyment  of  the  placa 


A.  D.  30. 


JOHN   XIV. 


235 


4  may  be  also.  And  ^  wliither  I  go  ye  know,  and  *=  the 
way  ye  know. 

5  Thomas  saith  unto  him,  Lord,  we  know  not  whither 

6  thou  goest ;  and  how  can  we  know  the  way  ?  Jesus 
saith  unto  him,  I  am  ^the  way,  ®the  truth,  and  'the 
life :  ^  no  man  cometh  unto  the  Father,  but  by  me. 

7  ''If  ye  had  known  me,  ye  should  have  known  my 
Father  also :  and  from  henceforth  ye  know  him,  and 
have  seen  him. 

8  Philip  saith  unto  him.  Lord,  show  us  the  Father, 

9  and  it  sufficeth  us.     Jesus  saith  unto  him,  Have  I 


i>  See  Matt.  16.  21 ; 

Luke  18.  31-33. 
0  eh.  3. 16;  6.68,69. 
d  ch.  10.  7,  9  ;  Acts 

4.  12  ;  Rom.  5.  2  ; 

Epli.2.  18;  Heb. 

7.  25  ;  10.  19,  20. 
•ch.   1.  14,   17;  8. 

32 ;  18.  37. 
f  ch.  11.  25;  3.  15; 

Kora.  5.  21. 
B  ch.  10.  9 ;  1   Pet. 

3.  18. 
>>  ch.  8.  19. 


he  has  prepared.  The  promise  of  his 
coming  again  will  only  be  realized  in 
its  fulness  at  his  second  advent  at  the 
end  of  the  world,  for  not  until  then  do 
Christ's  people  enjoy  all  the  fruits  of 
his  completed  redemption,  1  Thess.  4  : 
16,  17. 

4.  And  whither  I  go,  etc.  Ac- 
cording to  the  best  text,  And  ye  know 
the  way  whither  I  go.  They  should  re- 
call their  Master's  words,  both  in  public 
and  private.  The  goal  was  his  Father's 
house ;  the  way  was  through  faith  in 
him. 

5-7.  The  Question  of  Thomas 
answered. 

5.  Thomas,  the  doubting,  slow- 
minded  believer.  Peter  was  silent, 
humbled  perhaps  by  the  sad  and  sol- 
emn words  of  his  Lord,  ch.  13  :  38. 
We  know  not  whither.  And  this 
after  all  that  Jesus  had  said !  The  dis- 
ciples may  have  felt  that  their  know- 
ledge on  this  subject  was  not  as  definite 
and  clear  as  they  could  wish.  On  ac- 
count of  their  present  fears  they  could 
appreciate  but  faintly  the  loftiness  of 
their  Lord's  discourse,  and  comprehend 
but  little  of  its  meaning. 

6.  The  somewhat  complaining  ques- 
tion of  Thomas  draws  from  the  Saviour 
one  of  the  most  precious  texts  of  Scrip- 
ture :  Jesus  saith  unto  him,  I  am 
the  way.  Christ  is  not  only  Leader 
and  Forerunner  of  his  people,  showing 
the  way  to  heaven,  but  the  Way  "  in 
and  on  which  we  must  go,  having  an 
inner  union  with  and  in  him."  He  is 
not  only  to  be  followed  as  an  example, 
but  to  be  trusted  in  as  the  propitiation 
for  sin,  and  as  the  only  One  able  "  to 
bring  us  to  glory,"  Heb.  10  :  20.  The 
truth.  Christ  is  more  than  the  great 
expounder  of  truth,  more  than  a  truth- 
speaking  man ;  he  is  the  complete  rev- 


elation of  God,  and  hence  the  sura  and 
substance  of  all  truth,  "in  whom  are 
hid  all  the  treasures  of  wisdom  and 
knowledge,"  Col.  2  :  3.  The  life. 
Christ  is  the  mediatorial  source  of  all 
spiritual  grace  and  salvation,  Acts  4  : 
12.  He  is  also  the  creative  Word  of 
God,  by  whom  all  existence  has  been 
spoken  into  being  and  is  sustained,  ch. 
1:3;  Col.  1  :  16,  17.  No  man  com- 
eth unto  the  Father,  but  by  me. 
Christ  is  not  only  the  all-sutficient,  but 
the  only.  Mediator  between  God  and 
man. 

7.  If  ye  had  known  me — as  per- 
fectly as  they  might  have  known  him ; 
he  is  grieved  at  their  tardy  apprehension 
of  the  great  truths  he  had  taught  them 
concerning  himself — ye  should  have 
known  my  Father  also.  A  just  and 
full  view  of  the  Lord  Jesus  Christ  is 
equivalent  to  an  actual  beholding  of 
him  who  is  invisible.  Henceforth  ye 
know  him,  etc.  From  this  time  for- 
ward, especially  after  his  death,  they 
would  have  clearer  views  of  Jesus,  and 
hence  of  the  Father. 

8-11.  The  Request  of  Philip. 

8.  Show  us  the  Father,  etc.  This 
petition  utters  the  longing  of  man  in 
every  age  —  to  have  a  view  of  God 
through  the  bodily  senses,  like  Moses : 
"Show  me  thy  glory,"  Ex.  33  :  18. 
Philip  was  right  in  believing  that  the 
manifestation  of  the  Father's  special 
presence  would  suffice  to  dissipate  their 
doubts  and  fears,  but  wrong  in  failing 
to  learn  from  both  the  words  and  works 
of  Jesus  that  he  who  had  been  "so 
long  time  with  them  "  was  the  "image 
of  the  invisible  God."  This  calls  forth 
the  getitle  but  decided  rebuke  in  verse 
9 :  Have  I  been  so  long  time  with 
you,  etc,  Philip  was  among  the  first 
disciples  chosen  (ch.  1  :  43),  and  had 


236 


JOHN   XIV. 


A.  D.  30. 


beeu  so  long  time  with  you,  and  yet  hast  thou  not 
known  me,  Philip?  'he  that  hath  seen  me  hath  seen 
the  Father ;  and  how  sayest  thou  then^  Show  us  the 

10  Father?  Believest  thou  not  that  ^  I  am  in  the  Father, 
and  the  Father  in  me?  the  words  that  I  speak  unto 
you  'I  speak  not  of  myself:  but  the  Father  "that 

11  dwelleth  in  me,  "^he  doeth  the  works.  Believe  me 
that  I  am  in  the  Father,  and  the  Father  in  me :  or 

12  else  believe  me  for  the  very  works'  sake.  "Verily, 
verily,  I  say  unto  you.  He  that  believeth  -on  me,  the 
works  that  I  do  shall  he  do  also  ;  p  and  greater  luorks 
than  these  shall  he  do;  because  I  go  unto  my  Father. 


»  ver.  20;  ch.  12.45; 

Col.  1.  15  ;  Heh 

1.3. 
kch.    10.    30;    17. 

21,  23. 
1  ch.  3.  .32-34. 

refs.  5.  19. 
m  2  Cor.  5.  19. 
»  cb.  o.   17  ; 

10.  38. 
o  Matt.21.21  ;Luke 

10.  17;  Acts3.  6- 

8  ;  8.  7  ;  9.  34. 
PActs  2.  4-11,  41, 

44. 


See 


Acts 


been  with  Jesus  about  three  years. 
During  this  time  he  had  looked  with 
his  bodily  eyes  upon  the  incarnate  God, 
in  whom  dwelt  the  fulness  of  the  God- 
head, and  yet  asked  for  a  vision  of  the 
Father  !  He  had  yet  to  learn  that  the 
Father  and  the  Son  could  not  have  a 
separate  manifestation.  He  that  hath 
seen  me  hath  seen  the  Father,  so 
perfect  is  the  manifestation  of  God  in 
the  Son.  How  sayest  thou — an  old 
disciple,  who  should  have  known  my 
true  character — Show  us  the  Father? 
Another  mild  rebuke. 

10.  Believest  thou  not,  after  so 
much  instruction  upon  this  mysterious 
subject  (ch.  5  :  19;  10  :  30,  38),  that  I 
am  in  the  Father,  and  the  Fa- 
ther in  me?  The  relation  existing 
between  the  Father  and  the  Son  was  of 
so  close  and  vital  a  nature  that  the 
Father  could  not  be  revealed  apart 
from  the  Son.  The  relation  was  one  of 
mutual  indwelling  so  intimate  and  con- 
tinuous that  the  words  and  works  of 
the  Son  must  be  considered  as  proceed- 
ing also  from  the  Father.  Words  and 
works  include  all  thought,  speech,  and 
action.      The   entire   person,  life,   and 

,  work  of  Jesus  reveals  the  Father. 

11.  Believe  me,  etc.  The  Lord 
now  addresses  all  the  disciples,  for 
Philip  was  not  alone  in  needing  in- 
struction. Or  else  believe  me,  etc. 
Believe  my  words,  or,  if  you  will  not  do 
this,  believe  me  because  of  my  works. 
The  simple  declaration  of  Jesus  should 
have  been  sufficient  for  the  disciples ;  but 
if  they  cannot  yet  trust  him  person- 
ally, they  can  go  back  to  the  lower 
plane  with  the  Jews  (ch.  10  :  38),  and 
begin  with  his  works,  and  see  that  only 
one  who  was  in  union  with  the  Father 
could  do  them. 


12-14.  Pkomise  of  Extraordinary 
Powers,  and  Answers  to  their 
Praykks. 

12.  He    that    believeth   on   me. 

Faith  in  Jesus  as  the  Son  of  God  is 
to  be  a  wonder-working  power.  The 
works  that  I  do,  etc.  This  promise 
has  reference — in  part,  at  least — to  the 
physical  miracles  which  many  of  the 
first  generation  of  Christians  had  power 
to  perform,  but  also  to  the  influence  on 
the  world  of  their  teaching  and  lives. 
We  must  not  reason  from  our  Lord's 
words  that  miracles  would  still  be 
wrought  if  the  faith  of  Christians  was 
sufficiently  strong.  The  necessity  for 
miracles  which  existed  at  the  begin- 
ning, the  critical  period,  of  the  church's 
history,  no  longer  exists.  And  greater 
works  than  these  shall  he  do. 
The  physical  miracles  of  the  apostles 
and  early  Christians  were  more  numer- 
ous than  those  of  Christ,  but  in  no  other 
respect  were  they  greater.  Reference 
is  doubtless  made  in  this  promise  to  the 
marvellous  results  of  their  preaching, 
thousands  being  converted  in  a  single 
day,  Acts  2  :  41.  The  conversion  of  a 
soul  is  a  greater  miracle  than  the  open- 
ing of  blind  eyes  or  the  raising  of  a 
dead  body;  but  this  occurs  more  fre- 
quently even  now,  under  the  labors  of 
many  preachers,  than  it  did  under  the 
ministry  of  Christ  himself.  Believers 
are  said  to  do  these  works,  yet  they 
are  only  instruments  in  the  hands  of 
Christ.  Because  I  go  unto  my 
Father.  As  afterward  appears,  it  was 
only  on  condition  of  his  going  away 
thai  the  Comforter  would  come,  ch.  Iti : 
7.  It  was  after  the  Lord's  ascension 
that  the  Holy  Spirit  was  poured  out 
and  so  many  miracles  of  conversion 
were  wrought,  Eph.  4  :  8. 


A.  D.  30. 


JOHN  XIV. 


237 


13  "lAnd  whatsoever  ye  shall  ask  'in  my  name,  Hhat 
•will  I  do,  *  that  the  Father  may  be  glorified  in  the 

14  Son.  If  ye  shall  ask  any  thing  in  my  name,  I  will 
do  it. 

15,  16  "  If  ye  love  me,  keep  my  commandments.  And 
*  I  will  pray  the  Father,  and  ^  he  shall  give  you  an- 
other Comforter,  that  he  may  *  abide  with  you  for 

17  ever ;  even  *  the  Spirit  of  truth  ;  ^  whom  the  world  can- 
not receive,  because  it  seeth  him  not,  neither  knoweth 

»  ch.  16.  13.  b  Prov.  14.  10 ;  1  Cor.  2.  14 ;  Rev.  2. 17. 


q  Matt.  21.  22. 
'Eph.  2.  18;  3.12; 

Heb.7.25;13.15. 
■  ch.  4.  10. 
t  Phil.  2.  9-11. 
»  vers.  21,  23,  24 ; 

ch.    15.    10,    14; 

Gal.  5.  6. 
»  Rom.  8.  34 ;  Heb. 

7.25. 
y  Acts  9.  31. 
*  ch.  4.  14. 


13.  Whatsoever    ye    shall    ask. 

Whatever  strength,  comfort,  wisdom 
you  need  in  doing  these  works  of  faith. 
No  restriction  is  put  upon  the  asking, 
for  the  same  faith  that  looks  to  the 
power  of  Christ  looks  also  to  his  wisdom 
to  be  guided  in  asking.  That  the 
Father  may  be  glorified  in  the 
Son,  through  the  power  of  his  grace 
and  the  triumphs  of  his  Spirit. 

14.  The  promise  is  emphasized  by  its 
repetition,  I  will  do  it.  After  all,  it 
is  Christ,  and  not  the  disciples,  who  does 
the  works.  The  disciples  are  omnip- 
otent only  through  the  omnipotence  of 
their  Master. 

15-18.  Promise  of  the  Comfort- 
er AS  A  Further  Source  of  Con- 
solation. 

15.  If  ye  love  me,  as  they  surely 
will  do,  seeing  that  he  has  so  loved 
them,  and  is  ever  ready  at  their  request 
to  show  fresh  proofs  of  it,  keep  my 
commandments.  This  is  the  only 
practical  way  to  express  this  love.  The 
injunction  very  appropriately  stands  be- 
tween two  most  gracious  promises.  Jesus 
says,  my  commandments.  It  is  the 
language  of  one  who  has  authority  to 
lay  down  laws  for  his  people.  The 
path  of  loving  obedience  is  one  in 
which  greater  blessings  are  to  be  ob- 
tained.   Hence  the  following  promise : 

16.  And  I  will  pray  the  Father, 
rather,  ask  or  request  as  one  equal  with 
the  Father,  and  he  shall  give,  he 
will  give.  The  Father  willingly  re- 
sponds to  the  request  of  the  Son.  It 
is  worthy  of  note  that  the  three  Per- 
sons of  the  Trinity  are  mentioned  in 
this  verse:  the  Son  asks,  the  Father 
gives,  the  Spirit  comforts.  The  lan- 
guage here  is  accommodated  to  our 
comprehension,  for  it  cannot  literally 
be  said  that  the  gift  of  the  Spirit  de- 
pends on  Christ's  asking,  as  though  the 


Father  and  the  Spirit  had  no  part  in 
the  matter.  In  chs.  15  :  26  and  16  :  7 
Christ  says  he  will  send  the  Spirit. 
Though  the  Spirit  is  now  for  the  first 
time  said  to  be  given  or  sent,  it  must 
not  be  supposed  that  he  was  not  in  the 
world  and  in  the  hearts  of  believers 
before  this  time.  He  comes  now  with 
greater  fulness,  influence,  grace,  and 
manifestation  than  in  the  old  economy. 
Another  Comforter.  The  word 
translated  "Comforter"  occurs  only 
in  this  place  and  in  ver.  26 ;  15  :  26 ; 
16  :  7 ;  1  John  2:1.  In  the  last  i»as- 
sage  cited  it  is  applied  to  Christ  and 
translated  "  advocate."  It  means  "  one 
called  or  sent  for  to  assist  another,  an 
advocate  who  pleads  the  cause  of  an- 
other; hence  generally,  one  present  to 
render  various  beneficial  services." 
Christ  calls  the  Spirit  "  another  Advo- 
cate "  or  Helper — that  is,  one  who 
slioukl  be  to  them  what  he  had  been,  or, 
who  should  be  to  them  on  earth  during 
his  absence  what  he  still  is  in  heaven. 
For  Christ's  relation  to  his  disciples  did 
not  terminate  at  his  departure,  though 
the  sphere  and  manner  of  his  oflicial 
actions  were  changed.  "  Now  we  have 
an  advocate,  a  Paraclete,  with  the  Fa- 
ther, '  Jesus  Christ  the  righteous.'  And 
we  have  another  Paraclete,  even  tlie 
Spirit  of  truth,  to  abide  with  us  for  ever. 
This  Comforter  is  not  a  substitute  for 
Christ,  nor  a  successor  to  Christ,  as 
though  he  took  the  place  and  office 
which  Jesus  vacated." — James  Inglis, 
in  Waymarks,  vol.  x.  pp.  110,  111. 
Christ  is  our  advocate  with  the  Fa- 
ther; the  Spirit  is  Christ's  advocate 
with  us.  Abide  .  .  .  for  ever,  and 
not  like  Christ,  who  was  with  them 
only  a  little  while.  The  Spirit  will 
be  with  Christians  till  Christ  comes 
again. 
17.  The  Spirit  of  truth,  s<?  called 


238 


JOHN   XIV. 


A.  D.  30. 


him:  but  ye  know  him;  "for  he  dwelleth  with  you, 

18  ^  and  shall  be  in  you.     •  I  will  not  leave  you  comfort- 

19  less;  'I  will  come  to  you.     Yet  a  little  while,  and  the 
world  seeth  me  no  more  ;  but  «ye  see  me :  ^  because  I 

20  live,  ye  shall  live  also.     At  that  day  ye  shall  know 
that  '  I  am  in  my  Father,  ^  and  ye  in  me,  and  I  in 

28.  20.         'ch.  IC.  22;  Matt.  18.  20.         «  ch.  12.  35;  16.  16.         >>  ch.  11.  25. 
•  ver.  10.  k  ch.  6.  56  ;  15.  1  ;  Gal.  2.  20  ;  Eph.  3.  17. 


« Isa.  57.  15 ;  Rom. 
8.  9,  11 ;  1  Cor.  3. 
16;  6.  19;  2  Tim. 

1.  14;  1  John  3. 
24;  4.  12,  VS. 

d  Gal.  4.  6;  1  John 

2.  27. 
•  Isa.  51.  12  ;  Matt. 


because  he  possesses  and  communicates 
the  truth  of  God.  He  is  the  Spirit  of 
revelation,  Eph.  1  :  17.  He  alone 
knows  the  mind  of  God,  1  Cor.  2  :  10. 
He  takes  of  the  things  of  Christ,  who 
is  *'the  truth,"  and  shows  them  unto 
believers,  and  guides  into  all  the  truth, 
14  :  6  ;  16  :  14.  The  truth  thus  revealed 
he  makes  effective  in  the  life.  "  The 
Spirit  is  truth,"  1  John  5  :  6.  Whom 
the  world,  in  its  natural  state,  carnal 
and  sinful,  cannot  receive,  1  Cor. 
2  :  14.  It  neither  believes  that  he  is 
nor  is  cognizant  of  his  operations. 
The  inward  feelings  of  conviction, 
repentance,  faith,  hope,  fear,  love, 
which  he  produces  the  world  cannot 
understand.  But  ye,  in  contrast 
with  the  world,  being  spiritually- 
minded,  know  him,  as  comforter, 
monitor,  helper,  advocate;  for  he 
dwelleth  with  you,  and  shall  be 
in  you — is  in  you.  "  It  is  the  Spirit 
alone  who,  by  dwelling  within  us,  gives 
us  the  knowledge  of  himself,  being 
otherwise  unknown  and  incomprehen- 
sible."—Ca  LVIN. 

18.  I  will  not  leave  you  com- 
fortless; rather,  orphans  or  bereaved. 
The  word  is  peculiarly  appropriate,  since 
Christ  had  so  recently  called  the  disci- 
ples "little  children,"  13  :  33.  "Or- 
phans are  children  left  alone  in  their 
incapacity  to  face  trials  to  which  only 
mature  men  are  equal."  I  will  come 
to  you  ;  rather,  I  come,  for  the  verb  is 
present.  That  is,  he  will  come  soon, 
without  delay,  in  the  person  of  the 
"Spirit  of  truth."  The  presence  and 
grace  of  Christ  are  essential  to  the 
disciples,  and  they  shall  not  be  de- 
prived of  them.  The  presence  of  the 
Comforter,  though  he  be  "another," 
Christ  regards  as  virtually  the  same 
as  his  own  presence.  Thus  he  asserts 
the  essential  and  vital  unity  of  himself 
and  the  Comforter. 

19-24.  Spikitual  Light  and  Life 


through  the  indwelling  of  the 
Comforter. 

19.  A  little  while,  less  than  twen- 
ty-four  hours.     The  world  saw  him 

no  more  after  his  crucifixion  and  burial, 
but  ye  see  me.  Even  after  the  world 
shall  cease  to  behold  him,  the  disciples 
shall  see  him — not  only  during  the 
forty  days  when  he  showed  himself 
alive  unto  them,  but  always  as  a  real, 
living,  present  Saviour.  Though  sep- 
arated from  them  in  body,  they  will 
recognize  him  as  present  in  the  spirit. 
Because  I  live,  ye  shall  live  also, 
or,  for  I  live,  and  you  will  live.  This 
last  is  perhaps  the  preferable  rendering 
of  this  clause.  It  does  not  therefore 
necessarily  teach  the  dependence  of 
the  Christian's  life  upon  that  of  Christ — 
a  precious  truth  taught  elsewhere — but 
gives  the  reason  why  the  disciples  shall 
always  see  Jesus.  The  meaning  of  the 
whole  verse  seems  rather  to  be  this: 
"  The  world  will  see  me  no  more;  in  a 
little  while  I  shall  be  to  the  world  as 
one  who  has  ceased  to  exist.  But 
though  I  depart  I  do  not  perish  ;  and 
since  you  too  have  eternal  life  and  a 
spiritual  insight  not  possessed  by  the 
world,  you  may  take  comfort  in  the 
thought  that  you  shall  evermore  be- 
hold me."  The  translation,  Because  I 
live,  ye  shall  live  also,  has,  however,  emi- 
nent defenders,  and  siiould  not  be  hastily 
set  aside,  but  seriously  considered. 

20.  At  that  day,  when  the  Com- 
forter shall  have  come,  ye  shall 
know,  etc.  "  What  they  were  slow 
to  learn  in  the  days  of  his  flesh  they 
will  learn  rapidly  in  the  days  of  the 
Spirit." — BowEN,  Love  Revealed.  The 
Holy  Spirit  will  produce  in  them  a 
clear  perception  of  Christ's  peculiar 
relation  to  the  Father  and  to  them. 
Thus  the  believing,  loving  soul  is 
brought  not  only  to  see  Christ  and  to 
share  in  his  victory,  but  into  most  inti- 
mate and  perpetual  fellowship  with  God 


A.  O.  30. 


JOHN  XIV. 


239 


21  you.    '  He  that  hath  my  commandments,  and  keepeth   >  i  John  2. 5;  5.  & 
them,  he  it  is  that  loveth  me :  and  he  that  loveth  me 
shall  be  loved  of  my  Father,  and  I  will  love  him,  and 
will  manifest  myself  to  him. 

™  Judas  saith  unto  him  (not  Iscariot),  Lord,  how  is 
it  that  thou  wilt  manifest  thyself  unto  us,  and  not 
unto  the  world? 

Jesus  answered  and  said  unto  him,  If  a  man  love 
me,  he  will  keep  my  words :  and  my  Father  will  love 
him,  ^  and  we  will  come  unto  him,  and  make  our 
abode  with  him.  "  He  that  loveth  me  not,  keepeth 
not  my  sayings :  and  p  the  word  which  ye  hear  is  not 
mine,  but  the  Father's  which  sent  me. 

These  things  have  I  spoken  unto  you,  being  yet 


99 


23 


24 


25 


Luke  6.16;  Matt 
10.  3,  Lebbeus. 


»  ver.l7 ;  Rev.  3. 20. 

•Matt.  19.  21,  22; 
2  Cor.  8.  8,  9 ;  1 
Johu  3.  16-20. 

P  ver.  10. 


21.  He  that  hath  my  command- 
ments, has  them  in  memory,  and 
keepeth  them,  observes  them  in  his 
life,  showing  that  he  has  them  also  in 
his  heart,  he  it  is  that  loveth  me. 
As  in  verse  15,  so  here  obedience  is  set 
down  as  the  test  of  love.  The  com- 
mandments of  Christ  are  responses  to 
the  behever's  loving  inquiry,  *'  Lord, 
what  wilt  thou  have  me  to  do?"  When 
he  said  to  Peter,  " Lovest  thou  me?"  the 
prompt  answer  was,  "  Yea,  Lord,"  and 
the  ready  response,  "  Feed  my  sheep." 
He  that  loveth  me  shall  be  loved 
of  my  Father,  who  loves  those  who 
love  his  Son  with  a  love  that  is  pecu- 
liar— that  differs  widely  from  the  gen- 
eral love  of  pity  and  compassion  with 
which  he  regards  the  rest  of  mankind. 
And  I  will  love  him.  Even  Christ 
himself  makes  special  revelations  of 
his  love  and  special  manifestations  of 
his  glory  to  those  who  give  special  evi- 
dence of  love  to  him. 

22.  The  disciples  failed  to  under- 
stand the  nature  of  the  manifestation 
just  spoken  of,  and  hence  the  question 
of  Judas.  Not  Iscariot,  for  the 
traitor  had  already  gone  out,  13  :  30. 
John  distinguishes  the  two  men  as 
having  wholly  different  characters. 
This  Judas  is  also  called  Lebbeus,  or 
Thaddeus,  Matt.  10:3;  Mark  3:18; 
Luke  6  :  16.  Lord,  how  is  it,  etc. 
Rather,  ]Vhaf,  has  come  to  pass,  etc. 
The  disciples  were  looking  for  the  im- 
mediate establishment  by  their  Master 
of  an  earthly  kingdom.  What  has  oc- 
curred that  .lesus  should  no  more  pre- 
sent himself  to  the  people.  They  could 
not  see  how  he  should  confine  himself 
to  them. 


23.  Their  Lord,  instead  of  answering 
them  directly,  throws  them  back  upon 
the  explanation  in  ver.  21,  which  they 
had  not  duly  considered;  and  by  re- 
peating it  emphasizes  the  fact  that  the 
manifestation  he  asks  of  is  spiritual 
and  is  given  to  those  who  love  and  obey 
him.  And  my  Father  will  love 
him.  *'  In  ver.  15  we  find  Jesus  say- 
ing, '  If  ye  love  me,  keep  my  command- 
ments,' and  this  injunction  introduces 
the  promise  of  the  Spirit.  In  verse 
21  we  have  the  same  injunction  intro- 
ductory to  the  promise  of  the  manifes- 
tation of  Christ.  In  verse  23  we  read 
again,  '  If  a  man  love  me,  he  will  keep 
my  words;'  and  in  connection  with  it 
the  promise  of  the  manifestation  of  the 
Father,  and  of  the  permanent  abode  of 
both  the  Father  and  the  Son  with  the 
believer.  It  would  be  difficult  to  con- 
ceive of  any  addition  to  this  promise." 
— Bo  WEN. 

24.  The  same  great  principle  that  he 
has  already  laid  down,  that  love  and 
obedience  are  inseparably  united,  Jesus 
here  states  in  the  negative  form,  And 
the  word  which  ye  hear,  etc.  The 
importance  of  keeping  Christ's  com- 
mandments is  seen  in  the  fact  that  they 
are  of  such  dignity  and  authority ; 
they  are  not  his  alone;  they  proceed 
equally  from  the  Father. 

25.  26.  FuLLEK  Instructions  to 
BE  Given  by  the  Comforter. 

25.  These  things,  the  things  spoken 
to  them  in  this  valedictory  discourse. 
It  was  not  all  he  might  say  to  them, 
but  all  they  were  prepared  to  receive, 
and  all  that  was  necessary  to  arm 
them  for  the  events  so  soon  to  fol- 
low. 


240 


JOHN   XIV. 


A.  D.  30. 


26  present  with  you.     But  '^  the  Comforter,  which  is  the   •• 
Holy  Ghost,  whom  the  Father  will  send  in  mv  name,   , 
'  he  shall  teach  you  all  things,  ■  and  bring  all  things 
to  your  remembrance,  whatsoever  I  have  said  unto  you.   ' 

27  *  Peace  I  leave  with  you,  my  peace  I  give  unto  you  :    < 
■  not  as  the  world  giveth,  give  I  unto  you.     Let  not 

28  your  heart  be  troubled,  neither  let  it  be  afraid.     Ye 
have  heard  how  I  said  unto  you,  I  go  away,  and  come   ^ 
a^ain  unto  you.     If  ye  loved  me  ye  would  rejoice,  be-   ] 
cause  I  said,  *  I  go  unto  the  Father  :  for  ^  my  Father 

3 ;  15.  28  ;  Heb.  2.  9-16. 


ch.  7.  39;  Luke 

24.  49. 
ch.  16. 13  ;  1  John 

2.  20,  27. 
ch.  2.  22  ;  12.  16  ; 

Acts  11.  16. 
ch.  16.  33;  Rom. 

1.7;. 0.1;  Eph.2. 

14-17;Phil.  4.  7; 

Col.  1.  20  ;  3.  15. 
Ps.  28.  3. 
ch.  16.  16 ;  20.  17. 
ch.   13.   16;    Isa. 

42.  1  ;   1  Cor.  11. 


26.  But  the  Comforter,  when  he 
phall  come,  will  impart  fuller  know- 
ledge to  you.    In  my  name,  at  his 

prevailing  request,  in  his  behalf,  for 
the  accomplishment  of  his  work.  He 
shall  teach  you  all  things,  that 
concern  Christ  and  his  words,  his  per- 
son, and  his  teaching :  not  all  know- 
ledge, but  all  knowledge  needful  for 
the  spiritual  well-being  of  the  soul. 
And  bring  all  things  to  your  re- 
membrance, etc.;  a  very  consoling 
promise  to  the  disciples.  Often  they 
had  heard  the  words  of  Christ  without 
understanding  them,  and  even  without 
remembering  what  they  did  understand. 
The  writings  of  the  apostles  give  ample 
evidence  that  the  promise  was  literally 
fulfilled.  Since  this  promise  was  given 
in  the  first  place  for  the  apostles,  we 
find  in  it  our  impregnable  authority 
for  the  trustworthiness  and  complete- 
ness of  the  Scriptures  of  the  New  Tes- 
tament. They  contain  Christ's  words 
and  the  inspired  comments  on  them. 
"  It  is  on  the  fulfilment  of  this  promise 
to  the  apostles  that  their  sufiiciency  as 
witnesses  of  all  that  the  Lord  did  and 
taught,  and  consequently  the  authority 
olthe  gospel  narrative,  are  grounded." — 
Alford.  The  Spirit,  through  whom 
we  possess  a  complete  and  authorita- 
tive record,  enlightens  our  minds  in  its 
reading  and  seals  its  truths  upon  our 
hearts. 

27-31.  Further  Comforting  As- 
surances. 

27.  Peace  I  leave  with  you. 
Jesus  saw  that  his  disciples  were  dis- 
turbed by  the  intimation  that  he  was 
to  depart  out  of  the  world.  They 
could  not  appreciate  without  actual 
experience  the  marvellous  compensa- 
ti()n.s  of  the  Spirit  and  the  spiritual 
presence  of  Christ  and  the  Father.     It 


seemed  impossible  to  them  that  any- 
thing but  trouble  could  come  to  them 
when  the  bodily  Christ  whom  they 
knew  should  be  taken  away,  and  only 
a  shadowy  Christ  whom  they  knew  not 
should  remain.  Yet  they  have  their 
Master's  own  word  for  it  that  it  shall 
not  be  so.  My  peace  I  give  unto 
you.  Christ's  own  peace,  the  peace 
which  he  enjoys,  he  gives  unto  them. 
This  peace,  which  "  passeth  all  under- 
standing" (Phil.  4  :  7),  arose  from  the 
consciousness  that  he  possessed  almighty 
power,  infinite  wisdom,  and  perfect 
holiness.  Through  their  faith  in  him 
the  disciples  should  possess  this  peace. 
Not  as  the  world  giveth,  etc.  It  is 
the  custom  in  Eastern  countries  for  per- 
sons to  separate  with  wishes  of  peace. 
These  wishes  from  their  frequency  be- 
come mere  formal  expressions,  and  even 
at  best  are  ineffectual  in  securing  peace. 
But  Christ  gives  from  a  sincere  and 
loving  heart,  and  uses  means  to  make 
his  offer  effectual.  He  gives  himself, 
the  just  for  the  unjust;  he  sends  the 
Holy  Spirit,  that  the  things  which  con- 
cern salvation  may  be  known  more 
clearly.  Hence  arises  in  us  a  peace 
tiiat  flows  from  a  sense  of  pardoned  sin, 
the  hope  of  heaven,  and  the  constant 
presence  of  a  living  Saviour.  Let  not 
your  heart  be  troubled;  a  repe- 
tition of  the  words  which  begin  the 
long  list  of  consoling  thoughts  in  this 
chapter. 

28.«Ye  have  heard  how  I  said 
unto  you.  See  vers.  2,  3,  12  and  ch. 
13  :  33-36.  They  heard  that  his  ab- 
sence would  be  temporary;  that  during 
tiiis  time  the  Holy  Spirit  would  be  to 
them  "  another  Comforter  ;"  fhat,sofar 
from  their  losing  by  his  departure,  they 
would  gain  unspeakably  in  wisdom,  iii 
power  with  God  and  with  man,  and  iu 


A..  D.  30. 


JOHN  XIV. 


241 


29  is  greater  than  I.  And  *  now  I  have  told  you  before 
it  come  to  pass,  that,  when  it  is  come  to  pass,  ye 
might  believe.  Hereafter  *  I  will  not  talk  much  with 
you :  ^  for  the  prince  of  this  world  °  cometh,  ^  and  hath 
nothing  in  me.  But  that  the  world  may  know  that  I 
love  the  Father ;  and  « as  the  Father  gave  me  com- 
mandment, even  so  I  do.     'Arise,  let  us  go  hence. 


30 
31 


»ch.  13.19;  16.4, 
»ch.  16.  12. 
*  ch.  12.  31 ;  16.  11. 
«  See  Luke  22.  53 ; 

Eph.  6.  12. 
d  Isa.  53.  9. 
•ch.  4.  34;  10.  18; 

15.  10  ;  Ps.  40.  8  ; 

Phil.  2.  8 ;  Heb. 


5.  7,  8. 


t  ch.  18.  1-4. 


all  perfections.  If  ye  loved  me,  with 
Buch  a  love  as  they  ought  to  cherish  to- 
ward him.  They  did  love  him,  but 
their  love  was  too  carnal;  it  was  not 
sufficiently  spiritual  and  intelligent ; 
they  failed  to  recognize  his  true  nature 
and  the  character  of  his  work.  Ye 
would  rejoice,  because  I  said,  I 
go  unto  the  Father ;  the  best  au- 
thorities omit  "/  said  "  from  this  pas- 
sage ;  for  my  {the)  Father  is  greater 
than  I.  This  gives  the  reason  why 
his  going  to  the  Father  ought  to  be 
to  them  a  cause  of  rejoicing.  "When 
Christ  speaks  of  the  Father  as  greater 
than  himself,  he  refers  not  to  his  own 
nature,  but  to  his  office,  condition,  and 
work  as  Mediator,  and  it  implies  no  in- 
feriority in  his  original  dignity,  wisdom, 
power,  and  glory."  —  New  Test,  with 
Notes,  Amer.  Tract  Soc.  He  says  in 
effect  to  his  disciples :  "  My  Father  is 
greater  than  I.  In  ascending  to  him  I 
ascend  to  a  far  higher  greatness  than 
you  have  yet  seen  investing  me.  I  am 
in  some  sense  despoiled  of  my  proper 
greatness  by  my  life  in  the  flesh.  I 
have  made  myself  lower  than  the  angels 
for  the  suffering  of  death.  I  have  been 
encompassed  about  with  the  infirmities 
incident  to  humanity.  I  go  to  the 
Father  that  I  may  be  clothed  with  the 
glory  of  the  Father.  I  go  not  into 
darkness,  but  into  light  unapproachable, 
to  glory  inconceivable." — Bowen.  If, 
therefore,  you  love  me,  rejoice,  not  for 
your  own  sakes  alone,  but  for  my  sake 
also.    See  ch.  17  :  5  and  Phil.  2  :  7. 

29.  And  now  I  have  told  you  be- 
fore it  come  to  pass.  His  suffering, 
ascension,  and  the  coming  of  the  Com- 
forter are  referred  to  here.  That, 
when  it  is  come  to  pass,  ye  might 
believe.  Their  faith,  instead  of  being 
shaken  by  the  events  about  to  happen, 
will  be  confirmed  when  these  events 
are  seen  to  be  but  the  fulfilment  of 
his  prophetic  words. 

30.  Hereafter    I   will    not   talk 

31 


much  with  you  :  the  time  interven- 
ing before  liis  crucifixion  was  brief,  and 
but  a  small  portion  of  this  was  to  be 
spent  in  communing  with  them;  for 
the  prince  of  this  world.  Satan  is 
meant.  He  rules  in  the  hearts  of  the 
majority  of  mankind.  "The  whole 
world  lieth  in  the  Wicked  One."  Judas, 
the  Roman  soldiers,  the  Pharisees,  ana 
rulers  were  coming  to  apprehend  him, 
but  all  these  were  only  the  agents  of 
Satan.  Cometh,  as  he  had  done  all 
through  our  Lord's  earthly  ministry, 
but  now  with  special  violence  and 
wrath,  to  make  his  last  attack  on  hit* 
in  Gethsemane  and  on  Calvary,  and 
hath  nothing  in  me — nothingin  com- 
mon with  himself;  no  sin  or  weakness 
of  which  he  can  take  advantage. 

31.  But  that  the  world  may 
know,  etc.  Christ  bears  all  that  is 
about  to  befall  him — the  conflict  with  the 
prince  of  this  world  and  the  suft'erings 
of  the  cross — by  the  Father's  appoint- 
ment, that  he  may  show  to  the  world 
his  love  for  the  Father  and  his  desire  to 
glorify  him  in  the  salvation  of  sinners. 
Arise,  let  us  go  hence.  These 
words  were  not,  according  to  some  in- 
terpreters, followed  by  an  immediate 
departure.  They  think  that  the  first 
verse  of  chapter  18  indicates  that  Jesus 
went  forth  from  the  upper  room  only 
at  the  close  of  his  intercessory  prayer. 
The  consoling  words  of  this  chapter 
were  spoken,  as  they  think,  at  the  ta- 
ble immediately  after  the  institution  of 
the  Supper.  Then,  in  obedience  to  the 
Saviour's  command,  all  arose  from  their 
couches  and  gathered  about  him,  but 
their  immediate  departure  was  delayed 
by  Christ's  addressing  them  afresii. 
Standing  and  grouped  around  their 
Master,  they  listened  to  his  last  words 
and  heard  his  last  prayer.  Godet  takes 
a  different  view  of  the  whole  verse. 
The  idea,  in  his  view, is,  ''In  order  that 
the  world  may  know,  .  .  .  arise,  let  us 
go  hence."    By  going  out  to  Gethsem- 


242 


JOHN   XIV. 


A.  D.  30. 


ane  Jesus  was  moving  toward  Calvary. 
Luke  tells  us:  "When  the  time  was 
come  that  he  should  be  received  up,  he 
steadfastly  set  his  face  to  go  to  Jeru- 
salem," Luke  9  :  51.  So  now  he  says 
to  his  disciples.  "  Arise,  let  us  go  hence," 
in  order  to  meet  the  treachery  of  Judas, 
the  deadly  hatred  of  the  Jews,  and  the 
death  on  the  cross.  Thus,  tlie  cup  that 
the  Father  gave  him  he  would  willingly 
drink,  and  by  his  obedience  in  this  to 
the  Father's  will  show  the  fulness  of 
his  love  for  him.  Godet  thinks  the  sub- 
sequent addresses  were  made  as  they 
went  out  on  their  way  to  Gethsemane. 

Practical  Remarks. 

1.  In  the  world  Christians  will  have 
trouble  on  account  of  apostasies,  the 
many  mysteries  of  Providence ;  on  ac- 
count of  their  own  conscious  weakness 
and  unworthiness;  but  an  abiding  faith 
in  the  person  and  work  of  their  Lord  is 
an  antidote  for  it  all,  ver.  1 ;  ch.  16  :  33. 

2.  Christ  leads  his  followers  to  a 
place  where  troubles  never  come.  He 
gives  us  many  positive  and  comforting 
assurances  concerning  heaven.  It  is 
our  Father's  house,  and  therefore  home. 
In  it  is  room  for  all ;  the  poorest  and 
weakest  believers  shall  have  a  place 
there.  It  is  an  abiding  place,  where 
we  shall  dwell  eternally.  It  will  be 
the  abode  of  Christ  our  Saviour,  vers.  2, 
3  ;  Phil.  1  :  23 ;  1  Thess.  4:7;  Rev.  21 
and  22. 

3.  Though  Christians  mourn  the  ab- 
sence of  their  Lord  and  long  for  and 
love  his  appearing,  they  have  the  con- 
solation that  it  was  for  them  he  went 
away.  "  Look  upon  the  person  of 
Christ  as  a  vase  filled  with   celestial 

\  gifts ;   the  breaking  of  the  vase  is  the 
'difi'usion   of  the  gifts"  (Bo wen),  ver. 

3 ;  ch.  16  :  7  ;  Rom.  8  :  34 ;  Heb.  7  :  25  ; 

9:28. 

4.  The  Lord  is  often  more  charitable 
to  his  people  than  they  are  to  them- 
selves. To  know  Christ  as  our  Saviour 
is  to  know  the  way  of  life,  however 
ignorant  we  may  be  of  many  things 
that  concern  salvation.  Failing  to  take 
heed  to  the  words  of  the  Lord  is  the 
too  frequent  cause  of  our  limited  know- 
ledge, vers.  4,  5 ;  Heb.  2:1;  5:12; 
6  :  1. 

5.  The  only  way  of  access  to  God, 
either  to  his  "house"  or  to  a  state  of 


reconciliation  with  him,  is  through 
faith  in  the  Lord  Jesus  Christ.  Christ 
as  the  "  way"  begins  just  where  man 
by  nature  is  in  his  sins — shows  him 
the  truth  and  gives  him  life.  '  To  use 
Christ  daily  as  the  way — to  believe 
Christ  daily  as  the  truth — to  live  on 
Christ  daily  as  the  life, — this  is  to  be  a 
well-informed,  a  thoroughly  furnished, 
and  an  established  Christian"  (PwYLE), 
ver.  6 ;  Acts  4  :  12;  1  Tim.  2  :  5. 

6.  If  we  Avould  know  more  of  the 
invisible  God,  we  must  know  more  of 
his  image.  The  glory  of  God  must  be 
veiled  in  flesh  that  man  may  behold  it. 
The  rebellious  world  knows  not  the 
nature  of  its  request  when  it  asks  for  a 
more  direct  revelation  of  God.  Those 
who  refuse  to  see  him  in  Jesus  Christ 
shall  never  see  him,  save  as  the  God  of 
judgment,  vers.  7-9;  ch.  12:44,  45; 
2  Cor.  4:4;  Col.  2:9;  Heb.  1  :  3. 

7.  It  should  humble  us  when  we 
consider  how  many  opportunities  we 
have  for  gaining  the  most  important  of 
all  knowledge,  and  how  little  we  im- 
prove them.  The  knowledge  of  tem- 
poral and  earthly  things,  how  easily 
acquired  and  retained !  How  slow  we 
are  to  learn,  and  how  soon  we  forget 
the  words  of  Jesus!  vers.  8,  9;  Luke 
24  :  25 ;  Heb.  5  :  12. 

8.  If  Jesus  was  not  what  he  claimed 
to  be,  he  was  either  deceived  himself, 
and  so  deserves  our  pity,  or  he  was  a 
deceiver,  and  merits  the  reprobation  of 
all  men.  The  evidence  for  the  justness 
of  his  claim  is  many-sided.  To  those 
who  have  entered  into  personal  relation 
with  him  and  know  him,  what  he  as- 
serts is  the  truth.  To  those  who  are 
ignorant  of  him,  his  works  testify  of 
his  character,  and  show  it  to  be  such 
that  he  will  always  speak  the  truth. 
There  is  evidence  suited  to  all  the  dif- 
ferent classes  and  states  of  mind,  vers. 
10,  11;  chs.  5  :  36;  10  :  25,  38. 

9.  Faith  in  Christ  not  only  gives  rest 
to  the  troubled  heart,  but  also  prepares 
its  possessor  for  eminent  usefulness  in 
the  world.  Conscious  of  being  saved 
ourselves,  we  are  free  to  labor  for  the 
good  of  others.  All  duty  is  possible 
to  the  believer,  ver.  12 ;  Matt.  21:21; 
Mark  16  :  17  ;  Phil.  4  :  13;  Col.  1  :  11. 

10.  "  Let  us  admire  the  condescen- 
sion of  our  Master  in  allowing  more 
success  to  the  ministry  of  his  weak 
servants    than    to    his    own."       "  Ou| 


A.  D.  30. 


JOHN  XIV. 


24S 


Lortl  is  working  with  us  and  for  us, 
though  we  cannot  see  him.  It  was  not 
so  much  the  sword  of  Joshua  that  de- 
feated Amaiek  as  the  intercession  of 
Moses  on  the  hill,  Ex.  17  :  11."— Kyle. 
"  Christ  ascended  up  on  high  that  he 
might  the  more  widely  diffuse  his  grace 
and  glory  in  the  earth  ;  that  he  might 
in  his  disciples  visit  every  nation  and 
flash  forth  upon  mankind  the  evi- 
dences of  his  power  to  bless  unto  the 
uttermost"  (BOWEN),  ver.  12. 

11.  Christ  ascended  unto  the  Father, 
and  all  his  followers  ascend  with  him 
and  enter  into  the  very  treasury  of 
God's  power  ;  these  treasures  they  may 
have  for  the  asking.  The  name  of 
Christ  is  their  only  plea  at  this  store- 
house of  blessing.  "  They  stand  in 
Christ  before  the  throne,  and  receive  in 
Christ  the  expression  of  the  Father's 
love  to  Christ,"  vers.  12-14;  ch.  15  :  7, 
16 ;  16  :  23,  24  ;  Matt.  7:7;  21  :  22. 

12.  To  ask  in  the  name  of  Christ  is 
to  pray  resting  on  the  merits  of  his 
atonement  and  intercession,  trusting 
wholly  in  the  righteousness  of  his  will, 
and  confiding  in  the  risen  Saviour,  to 
whom  is  given  all  power  in  heaven  and 
earth,  vers.  13,  14 ;  Heb.  4  :  14-16. 

13.  We  best  show  our  love  to  Christ 
not  by  lamenting  the  degeneracy  of  the 
times  and  the  wickedness  of  the  world, 
but  in  seeking  to  right  the  world's 
wrongs  by  practising  and  teaching  the 
words  of  Christ.  Active  and  contem- 
plative piety  ought  ever  to  be  conjoined. 
There  are  times  to  sit  at  Jesus'  feet,  and 
times  to  put  in  practice  the  lessons  we 
have  learned  there,  vers.  15,  21,  23; 
Luke  10  :  38-42;  1  Cor.  15  :  58;  James 
2  :  20,  24 ;  1  John  5  :  3 ;  2  John  6. 

14.  Christians  have  the  most  precious 
promises  for  the  times  of  the  greatest 
need.  Christ's  work  jor  us  is  all-suf- 
ficient, but  provision  is  made  that  it 
shall  be  made  effectual  in  us  through 
the  ministry  of  the  Spirit.  "  Christ 
could  not  come  sufficiently  near  his 
people  while  imprisoned  in.  a  body  of 
clay  upon  the  earth,  and  the  body  was 
broken  like  an  alabaster  box  of  oint- 
ment, that  he  might  come  nearer  to  his 
own  and  communicate  himself  to  their 
very  souls  "  (BoWEN),  vers.  16-18 ;  Rom. 
8  :  13-16,  26-28 ;  2  Cor.  12  :  9,  10. 

15.  "The  Holy  Spirit  is  meant  to 
supply  all  the  needs  of  believers  and 
to  fill  up  all  that  is   wanting   while 


Christ's  visible  presence  is  removed." 
"  Next  to  the  whole  truth  about  Christ, 
it  concerns  our  safety  and  peace  to  see 
the  whole  truth  about  the  Holy  Spirit." 
"  Any  doctrine  about  tlie  church,  the 
ministry,  or  the  sacraments  which  ob- 
scures the  Spirit's  inward  work  or 
turns  it  into  mere  form  is  to  be  avoided 
as  deadly  error"  (Ryle),  vers.  16-18; 
1  John  2  :  27. 

16.  Those  who  leave  all  for  Christ 
will  ne\^r  be  forsaken  by  him.  ver.  18; 
Matt.  28  :  20  ;  Mark  10  :  28-30. 

17.  The  world  regards  Christ  as  dead, 
but  the  Holy  Spirit  reveals  him  as  a 
living  Saviour  to  living  souls.  Through 
the  illumination  of  the  Spirit,  Chris- 
tians enjoy  now  exalted  views  of  Christ 
and  his  salvation,  but  brighter  and 
clearer  visions  await  them  in  the  day 
of  his  coming,  vers.  19,  20;  1  Pet.  1:3; 
Acts  25  :  19;  1  John  3  :  1,  2. 

18.  Those  who  have  most  real  prac- 
tical love  to  Christ  will  have  the  clear- 
est and  deepest  spiritual  vision — will 
know  most  of  the  heart  of  Christ. 
Though  we  are  saved  "  by  grace,"  yet 
special  honors  are  awarded  to  special 
faithfulness.  "  Those  who  follow  Christ 
most  closely  and  obediently  will  always 
follow  him  most  comfortably  and  feel 
most  of  his  inward  presence"  (Ryle), 
ver.  21;  1  John  2:5;  4  :  12. 

19.  Christ  would  have  us  set  a  high 
value  upon  his  words,  for  they,  as  well 
as  his  work,  show  that  he  is  one  with 
the  Father — reveal  the  Father's  cha- 
racter and  will.  No  matter  what  a 
person  may  profess,  if  he  does  not 
observe  Christ's  words,  he  does  not  love 
Christ,  vers.  21-24;  Ps.  119;  Matt.  7  : 
21-23 ;  1  John  2  :  24. 

20.  The  revelation  we  have  is  suf- 
ficient for  our  needs,  but  the  Holy 
Spirit  must  aid  us  to  understand,  inter- 
pret, and  apply  it.  As  the  Spirit  could 
not  have  recalled  the  words  of  Christ 
to  those  who  had  never  heard  them,  so 
his  people  now  cannot  expect  the  Spirit 
to  recall  to  their  minds  words  of  Scrip- 
ture which  they  have  never  heard  and 
never  read,  ver.  26. 

21.  If  the  world  has  peace,  it  is  be- 
cause it  is  ignorant  of  its  danger.  If 
Christians  are  troubled,  it  is  because 
they  are  ignorant  of  the  true  grounds 
of  their  peace,  vers.  27,  28 ;  Isa.  48  ; 
22  ;  59  :  8 ;  Rom.  3:17;  5:1;  8:1. 

22.  Christians  ought  to    rejoice    be* 


244 


JOHN  XV. 


A.  D.  30 


The  abiding  union  between  Christ  and  his  disciples. 

XV.  I  AM  the  true  vine,  and  my  Father  is  ^  the  husband- 

2  man.     ''Every  branch  in  me  that  beareth  not  fruit 

he  taketh  away :  and  *  every  branch  that  beareth  fruit, 

he  purgeth  it,  tkat  it  may  bring  forth  more  fruit. 


c  Isa.  27.    2,  3 ;    1 

Cor.  3.  9. 
hMatt.  3. 10;7.19; 

15.  13  ;  Luke  13. 

7-9  ;  Heb.  6.  7,  8. 
«  Matt.  13. 12 ;  Heb. 

12.  11. 


cause  Christ  went  to  the  Father,  since 
through  his  resurrection  and  ascension 
we  have  hope  of  acceptance  with  the 
Father,  ver.  28 ;  1  Cor.  15  :  17 ;  Rom. 
4  :  25 ;  1  Pet.  1  :  3. 

23.  "  Our  Lord  intended  that  his  peo- 
ple should  have  continually  new  argu- 
ments for  faith."  "  One  of  the  reasons 
for  which  prophecy  was  given  is  that 
the  fulfilling  providence  of  God  may 
be  made  to  bear  testimony  to  the  Scrip- 
tures of  truth"  (BOWEN),  ver.  29. 

24.  It  is  a  sad  commentary  on  the 
state  of  this  world  when  the  prince  of 
darkness,  the  father  of  lies,  is  its  god — 
that  all  men  by  nature  are  in  subjection 
to  him.  "  Christ  alone  could  say,  '  He 
hath  nothing  in  me ;'  God  had  every- 
thing in  him."— BowEN.  "  Let  us 
thank  God  that  we  have  such  a  per- 
fect, sinless  Saviour — that  his  righteous- 
ness is  a  perfect  righteousness,  and  his 
life  a  blameless  life"  (Ryle),  ver.  30; 
ch.  12  :  31 ;  16  :  11 ;  2  Cor.  4  :  4;  Eph. 
2:2;  1  John  5  :  19;  Rev.  12:  9. 

CHAPTER  XV. 

Our  Lord  in  this  chapter  treats  of  the 
abiding  and  vital  union  between  him- 
self and  his  disciples,  implying  that 
this  is  in  no  wise  impaired  by  his  going 
away.  "  By  the  allegory  of  a  vine  and 
its  branches  he  illustrates  the  nature  of 
this  union  and  many  of  its  beneficial 
result".  As  one  consequence  and  chief 
fruit  of  this  union  he  commands  them 
to  show  their  participation  in  his  Spirit 
by  their  mutual  love,  resembling  his 
.self-sacrificing  love  to  them.  As  an- 
other he  warns  them  of  the  hatred  of 
the  world  toward  himself  and  all  united 
with  him,  but  he  cheers  them  by  re- 
minding them  that  they  suffer  it  with 
him  ;  that  it  is  not  their  fault,  but  the 
effect  of  the  ignorance  and  perverseness 
of  their  enemies  ;  that  they  are  not  left 
to  bear  it  alone,  for  the  Holy  Spirit  will 
help  them  to  work  through  it." — Anno- 
tated Paragraph  Bible. 

In  the  previous  chapter  the  words  of 
Jesus  were  chiefly  intended  to  calm  and 
comfort    the    timid    and   troubled   dis- 


ciples. Now  he  proceeds  to  give  in- 
struction rather  than  consolation,  and 
to  press  on  their  attention  certain  great 
truths  which  he  would  have  them  espe- 
cially remember  when  he  is  gone. 

1-8.    The    Vital    and    Abiding 
Union  between   Christ   and   his' 
People. 

1.  Many  ingenious  but  needless  at- 
tempts have  been  made  to  explain  %\  hy 
Jesus  selected  the  vine  and  its  branches 
to  illustrate  his  discourse  on  this  occa- 
sion. The  figure  of  the  vine,  like  that 
of  the  shepherd  which  he  uses  in  chap- 
ter 10,  was  familiar  to  the  Jews.  Old 
Testament  language  (see  Jer.  2  :  21 ; 
Ezek.  15  :  2-8  ;  Hosea  10  :  1 ;  Ps.  80  : 
8),  together  with  the  sight  of  the  wine- 
cup  that  had  been  so  recently  conse- 
crated and  divided,  may  have  easily 
suggested  it.  The  vine  is  the  noblest 
of  plants,  and  its  fruit  the  most  abundant 
and  generous.  The  figure  is  therefore 
the  most  beautiful  and  suggestive  that 
could  have  been  used.  I  am  the  true 
vine.  True,  not  as  opposed  to  false, 
but  true  in  the  sense  of  original  and 
essential.  He  says  in  effect,  "  I  am  the 
true,  original  vine,  of  which  all  other 
vines  are  but  types  and  shadows." 
Compare  ch.  6  :  32 — "the  true  bread." 
Christ  is  the  vine  of  which  his  people 
are  the  branches,  for  he  is  to  them  the 
source  of  all  spiritual  life  and  vigor, 
and  they  are  as  dependent  on  him  as 
are  the  branches  on  the  parent  stem. 
My  Father  is  the  husbandman. 
Not  the  hired  laborer,  the  vine-dresser, 
but  the  Owner  of  the  vineyard,  the 
original  Planter,  Possessor,  and  Culti- 
vator of  the  vine.  The  Saviour  speaks 
of  himself  as  the  subject  of  his  Father's 
care  and  cultivation.  The  pruning- 
knife  was  not  withheld  even  from  him  ; 
he  was  perfected  through  suffering,  Heb. 
2  :  10.  His  coronation  was  the  fruit  of 
his  triumphant  endurance.  In  the  Fa- 
ther's care  for  the  vine  is  implied  also 
his  care  for  the  branches.  What  he 
does  to  the  branches  is  expressly  stated 
in  the  next  verse, 

2.  It  appears  to  be  the  Saviour's  pur- 


A.  V  30. 


JOHN  XV. 


245 


^Now  ve  are  clean  through  the  word  which  I  have   ''ch.  13.  lO;  17.17 ; 

•'  °  Eph.  o.  26,  2/. 


Eose  in  this  passage  (vers.  1-8)  to  teach 
ow  intimate  tiie  relationship  is  between 
himself  and  his  people,  and  to  show 
further  that  the  natural  and  necessary- 
result  of  such  union  is  that  they  will 
bring  forth  the  fruits  of  the  Spirit. 
We  are  taught  also  that  the  heavenly- 
Husbandman  takes  measures  to  pro- 
mote this  bearing  of  fruit.  As  the 
owner  or  keeper  of  a  vineyard  sees  to  it 
that  dead  and  superfluous  branches  are 
removed  and  that  the  bearing  branches 
are  carefully  pruned,  so  our  heavenly 
Father  in  his  infinite  wisdom  cares  for 
his  own,  and  through  the  ministry  of 
his  Spirit  in  the  sacred  word  and  in 
providence  prepares  them  for  fruit-bear- 
ing. If,  then,  it  be  the  Saviour's  aim 
to  teach  these  truths,  we  must  interpret 
the  several  parts  of  the  passage  in  har- 
mony with  this  general  purpose.  It  is 
well  to  observe  that  there  is  not,  and 
cannot  be,  a  perfect  analogy  between 
the  Father  and  a  husbandman,  be- 
tween Christ  and  a  vine,  between  Chris- 
tians and  the  branches  of  a  vine.  A 
vine  with  its  branches  may  wither  and 
decay,  but  Christ  is  "  the  life."  Branches 
may  die,  be  cut  off  and  burned,  but 
we  are  assured  that  those  who  are  in 
Christ  Jesus  are  new  creatures  and 
have  everlasting  life.  We  must  not, 
therefore,  by  laying  undue  stress  upon 
certain  forms  of  expression  in  this  fig- 
urative language,  draw  from  the  pas- 
sage doctrines  opposed  to  the  plain 
teaching  of  the  rest  of  God's  word. 
Every  branch  in  me — his  disciples 
are  the  branches  (ver.  5) — that  bear- 
eth  not  fruit.  Jesus  is  speaking  only 
of  such  as  are  in  him,  and  hence  are 
real  branches.  As  a  matter  of  fact 
there  are  no  Christians  who  do  not 
manifest  some  graces  of  the  Spirit.  He 
taketh  away.  We  are  not  to  under- 
stand, as  some  do,  that  the  Father  takes 
away  graceless  and  worldly  Christians 
by  death,  for  this  is  contrary  to  fact; 
or  that  he  permits  those  who  iiave  been 
born  again  to  come  under  the  condem- 
nation of  eternal  death,  for  this  is  con- 
trary to  Christ's  own  words  on  other 
occasions.  This  clause  represents  a  part 
or  one  aspect  of  the  process  of  training 
to  which  our  heavenly  Father  subjects 
us.  (See  below.)  The  other  part  or  as- 
pect is  represented  in  the  next  clause — 


every  branch  that  beareth  fruit, 
he  purgeth  it ;  more  exactly,  cleanses 
it.  This  isefi'ected  by  the  word  (ver.  3; 
ch.  17  :  17 ;  Eph.  5  :  26 ;  Ps.  119  :  9  ;  2 
Cor.  7:1;  Col.  1  :  6),  also  by  afilic- 
tions  and  trials,  Heb.  12  :  6-11 ;  1  Pet. 
1:6,  7;  James  1  :  2-4.  Concerning 
pruning  the  vine  in  the  East,  Dr.  Van 
Leunep  {Bible  Lands,  p.  115)  says: 
"Besides  the  general  pruning,  however, 
as  soon  as  the  fresh  branches  have  come 
out  upon  the  stems  and  show  their 
young  blossoms,  the  vine-dresser  goes 
from  one  stem  to  another,  cutting  ofl' 
the  branches  which  bear  leaves  only, 
in  order  to  afford  more  nourishment  for 
those  which  give  promise  of  fruit,  and 
not  sparing  altogether  even  these  last." 
That  it  may  bring  forth  more 
fruit.  By  these  means  "  our  fellow- 
ship with  Christ  is  consciously  enlarged, 
and  he  sends  forth  through  us  his  own 
rich  fruit." — Charles  Campbell,  in 
Grace  and  Truth,  vol.  ii.  p.  373.  The 
meaning  of  the  whole  verse  is  in  sub- 
stance til  is  :  The  object  of  the  husband- 
man in  keeping  a  vineyard  is  to  obtain 
fruit ;  therefore,  if  there  are  branches 
that  are  useless  or  that  hinder  the  vine 
from  producing  its  full  burden  of  fruit, 
he  removes  them  entirely.  Those  that 
remain  he  trains  and  prunes  in  such  a 
manner  that  the  full  force  of  the  sap 
which  comes  from  the  parent  stock  may 
be  used  for  the  production  of  fruit. 
Just  so  the  Father  treats  each  branch 
of  the  true  Vine,  for  he  too  is  glorified 
when  we  bear  much  fruit.  Whatever 
there  is  in  us  or  about  us — sin  or  its 
unnatural  fruits — that  would  hinder  us 
in  glorifying  him  he  removes;  what- 
ever graces  or  powers  for  good  we  pos- 
sess he  takes  measures  to  improve.  The 
purpose  of  all  this  care  is  that  we  may 
bring  forth  more  fruit. 

3.  Now  ye  are  clean,  etc.  The 
meaning  will  be  clearer  if  we  read  with 
Alford,  Fe  are  clean  already,  by  reason 
of  the  word  which  I  have  spoken  unto 
you.  They  are  clean,  yet  (ver.  2)  need- 
ing to  be  cleansed.  They  need  daily 
purging  in  order  to  fruit-bearing,  be- 
cause daily  exposed  to  defilement ;  yet 
they  are  born,  through  the  uncorrupt- 
ible Word,  with  a  birth  to  which  no 
uncleanness  attaches  (1  Pet.  1  :  23 ; 
JameB  1  :  18),  and  therefore,  in  regard 


24G 


JOHN  XV. 


A.  D.  30. 


4  spoken  unto  you.  'Abide  in  me,  ""and  I  in  you.  » ch.  8.  3i ;  Gal.  2. 
"As  the  branch  cannot  bear  fruit  of  itself,  except  it  2^j'ohn  9'^°  ^' ^' 
abide  in  the  vine;  no  more  can  ye,  except  ye  aoide   mch.  17.  23;  Eph. 

6  in  me.    J  am  the  vine,  "ye  are  the  branches.    He  that      3. 17 
abideth  in  me,  and  I  in  him,  the  same  bringeth  forth 
much  »* fruit:   for  without  '•me  ye  can  do  nothing. 

6  If  a  man  abide  not  in  me,  lie  is  cast  forth  as  a  branch, 
and  is  withered;   and  men  "" gather  them,  and  cast 

»  See  Matt.  13.  40-42. 


■2  Cor.   12.   8-10; 

Phil.  4.  13. 
»1  Cor.  10.17;  12.12. 
pHos.  14.  8;  Phil. 

1.  11. 
«l  Acts  4.  12. 


to  thsii  standing  before  God,  they  are 
ab^Iutely  clean.  Similar  apparent 
contradictions  may  be  seen  by  compar- 
ing 1  Cor.  6  :  11  and  1  The.ss.  5  :  23; 
Ileb.  10  :  14  and  Phil.  3  :  12;  1  Pet.  1  : 
22  and  1  John  3:3. 

4.  The  thought  most  prominent  in 
this  and  the  four  succeeding  verses  is 
that  as  Christ  is  the  source  of  all  the 
fruit  brought  forth  by  the  branches,  it 
is  essential  that  they  should  abide  in 
him  and  he  in  them.  Abide  in  me — 
contiime,  dwell,  remain  in  me.  This 
exhortation  implies  that  the  disciples 
were  already  in  Christ,  and  also  that 
their  fellowship  with  him  was  liable  to 
be  interrupted  for  a  time,  though  it 
might  never  end,  1  John  2  :  27.  To 
abide  in  Christ  is  to  have  sustained  con- 
scious communion  with  him  and  a  sat- 
isfying view  of  our  completeness  in  him 
— to  continue  in  the  joyful  recognition  of 
the  value  of  his  perfect  sacrifice  and 
the  efficacy  of  his  precious  blood.  And. 
1  in  you.  This  is  an  exhortation,  and 
not  a  promise :  "  See  to  it  that  I  abide 
in  you."  "He  seems  to  make  us  re- 
sponsible not  only  for  our  abiding  in 
him,  but  for  his  abiding  in  us.  Again, 
a  distinction  must  be  made  between  his 
being  in  us  and  his  abidiyig  in  us.  He 
is  ever  in  us  by  his  Spirit,  and  is  the 
source  of  all  our  comfort  and  power. 
As  by  our  abiding  in  him  is  meant  the 
happy  conscious  fellowship  of  our  union 
with  him  in  the  discernment  of  what 
he  is  for  us,  so  by  his  abiding  in  us 
is  meant  the  happy  conscious  recog- 
nition of  his  presence  in  us,  in  the  dis- 
cernment of  his  power  and  grace  and 
goodness,  as  himself  the  resource  of  our 
souls  in  everything." — CHARLES  Camp- 
bell, As  the  branch,  etc.  A  strong 
statement  of  the  necessity  of  maintain- 
ing our  fellowship  with  Christ. 

5.  I  am  the  vine,  ye  are  the 
branches.      This  truth  was  implied 


in  the  preceding  verses,  but  is  now  for 
the  first  time  distinctly  stated.  What 
follows  is  a  repetition  and  enlargement 
of  what  has  already  been  said,  showing 
that  the  truth  so  repeated  claims  our 
si:)ecial  consideration.  Bringeth  forth 
much  fruit.  The  fruit  of  the  Spirit 
is  love,  joy,  peace,  etc.,  Gal.  5  :  22,  23. 
For  without  me,  outside  of  or  severed 
from  me,  not  maintaining  communion 
with  me,  ye  can  do  nothing.  Christ 
claims,  and  justly,  all  the  fruit  which 
the  Christian  bears  as  his  own.  "  We 
have  a  warning  here  to  the  regenerate 
man  that  he  never  seek  to  do  aught  of 
himself,  not  a  declaration  that  the  un- 
regenerate  is  unable  to  do  aught.  Christ 
does  not  mean,  '  Out  of  and  apart  from 
me  ye  are  powerless  for  good ;'  but 
'  Being  in  me,  only  through  putting 
forth  of  my  power,  suffering  me  ef- 
fectually to  work  in  and  through  you, 
can  you  accomplish  anything.'" — 
Trench. 

6.  If  a  man  abide  not,  etc. 
Abiding  in  Christ  is  not  only  essential 
to  our  fruit-bearing,  but  also  to  show 
that  we  are  in  him — that  we  have  that 
union  with  Christ  which  is  essential  to 
our  personal  salvation.  The  very  fact 
that  believers  are  in  the  true  and  living 
Vine,  and  share  his  life,  makes  it  cer- 
tain that  they  will  continue  to  abide  in 
him.  See  ch.  6  :  39 ;  10  :  28,  29 ;  17  :  12  ; 
Rom.  8  :  34-39.  For  a  similar  mode  of 
teaching  a  similar  truth  see  Heb.  6  :  4- 
6.  And  men  gather  them  ;  more 
correctly,  they  gather  them.  "  The 
reapers  are  the  angels,"  Matt.  13  : 
39.  And  cast  them  into  the  fire, 
etc.,  the  dreadful  doom  of  all  who  have 
no  vital  connection  with  the  true  Vine. 
"  All  that  is  here  expressed  or  implied 
of  the  fire  (Matt.  3  :  10),  the  fiame 
(Luke  16  :  24),  the  flaming  fire  (2 
Thess.  1  :  8),  the  furnace  of  fire  (Matt. 
13  :  42),  the  gehenna  of  fire  (Mark  9  : 


A.  D.  30. 


JOHN  XV 


24? 


9 
10 


11 


them  into  the  fire,  and  they  are  burned.  If  ye  abide 
in  me,  and  'my  words  abide  in  you,  'ye  shall  ask 
what  ye  will,  and  it  shall  be  done  unto  you.  "^  Herein 
is  my  Father  glorified,  that  ye  bear  much  fruit ;  so 
shall  ye  be  my  disciples. 

^  As  the  Father  hath  loved  me,  so  have  I  loved  you : 
continue  ye  in  my  love.  ^  If  ye  keep  my  command- 
ments, ye  shall  abide  in  my  love ;  even  as  I  have  kept 
my  Father's  commandments,  and  abide  in  his  love. 
These  things  have  I  spoken  unto  you,  that  my  joy 
might  remain  in  you,  and  '  that  your  joy  might  be  full. 


» Col.  3.  16. 
*ch.U.  13,14;  16.2a 
"Matt. 5.  16;  Phil. 
1. 11 ;  1  Pet.  2. 12. 

«  ch.  17.  23,  24,  26. 
y  ch.  14.  15,  21-23 ; 

Heb.  10.    38;    1 

John  2.  5. 
«  ch.  16.  24,  33  ;  17. 

13;  Acts  13.  52; 

Rom.5.11;lPet. 

1.  8;1  John  1.4. 


13),  the  lake  of  fire  (Rev.  21  :  8),  the 
everlasting  fire  (Matt.  25:4;  Jude  7), 
with  all  the  secrets  of  anguish  which 
words  like  these,  if  there  be  any  truth 
in  words,  must  involve,  demands  rather 
to  be  trembled  at  than  to  be  expound- 
ed."— Trench. 

7.  If  ye  abide  in  me,  and  my 
words  abide  in  you.  "To  abide  in 
Christ  means  to  keep  up  a  habit  of 
constant  and  close  communion  with 
him — to  be  always  leaning  on  him, 
resting  on  him,  pouring  out  our 
hearts  to  him,  and  using  him  as  our 
fountain  of  life  and  strength.  To  have 
his  word  abiding  in  us  is  to  keep  his 
sayings  and  precepts  continually  before 
our  minds  and  memories,  and  to  make 
them  guide  our  actions  and  rule  our 
daily  conduct  and  behavior." — Ryle. 
The  former  is  dependent  on  the  latter, 
according  to  1  John  2  :  24.  Ye  shall 
ask,  etc.  The  promise  is  without  con- 
ditions to  those  abiding  in  him ;  for, 
being  in  him,  their  minds  are  in  har- 
mony with  the  divine  mind,  and  their 
wills  submissive  to  the  divine  will; 
therefore  their  requests  will  be  such 
as  the  Lord  will  hear  and  answer,  for 
they  will  include  only  the  things  that 
are  according  to  his  mind  and  for  his 
glory. 

8.  Herein  is  my  Father  glori- 
fied, etc.  Here  is  another  inducement, 
in  addition  to  the  promise  above,  for  our 
abiding  in  Christ.  The  good  character 
and  works  of  those  who  abide  in  him 
will  testify  to  the  power  and  blessedness 
of  the  truth  concerning  him — will  lead 
sinners  to  receive  him,  and  so  bring 
glory  to  the  God  of  salvation.  The 
glory  of  God  is  the  great  end  and  aim 
of  our  being.  So  shall  ye  be  my 
disciples ;  according  to  some  good 
authorities,   and    become  my  disciples, 


making  no  pause  between  this  and  the 
clause  preceding.  The  meaning,  then, 
is  that  by  abiding  in  Christ  we  bear 
much  fruit  and  become  disciples  of 
Christ  worthy  of  the  name,  such  as  he 
can  acknowledge  as  his  own  (8  :  31,  32); 
and  in  all  this  the  Father  is  honored. 
Thus,  while  we  aim  at  the  higher  ob- 
ject, the  glory  of  God,  we  secure  the 
lower,  the  blessings  of  true  discipleship. 
9-11.  The  Loving  Relationship 
between  the  vine  and  the 
Branches. 

9.  As  the  Father  hath  loved 
me,  etc.  The  love  of  one  person  of 
the  Trinity  to  another  is  something 
of  which  we  can  have  no  adequate 
conception,  but  we  know  it  must  be 
perfect  and  infinite.  Such  is  the  meas- 
ure of  Christ's  love  to  his  own.  Con- 
tinue ye  in  my  love.  The  word  trans- 
lated here  "continue"  is  the  same  that 
is  in  previous  verses  rendered  "  abide." 
My  love  is  Christ's  love  for  us,  not  ours 
to  him.  To  abide  in  this  love  is  to  rest 
our  souls  continually  on  it,  being  assured 
that  it  is  exercised  toward  us — to  live 
and  labor  under  a  constant  sense  of  it, 
being  fully  persuaded  that  nothing  shall 
separate  us  from  the  love  of  Christ.  See 
Rom.  8  :  35-39.  The  warrant  for  our 
assurance  is  that  he  "gave  himself" for 
us. 

10.  If  ye  keep  my  command- 
ments, etc.  The  meaning  is,  that  we 
cannot  have  an  abiding  sense  of  Christ's 
love  except  in  the  path  of  obedience. 
It  was  because  of  Christ's  perfect  obe- 
dience to  the  Father  that  he  possessed 
without  interruption  a  sense  of  his  love. 
The  measure  of  our  conscious  fellowship 
with  Christ  will  ever  be  according  to 
the  measure  of  our  conformity  to  his 
words. 

11.  These  things,  concerning  theij 


248 


JOHN  XV. 


A.  D.  30. 


12  'I'Lis  is  my  commandment,  That  ye  love  one  an- 

13  other,  as  I  have  loved  you.  ^  Greater  love  hath  no 
man  than  this,  that  a  man  lay  down  his  life  for  his 

14  friends.     "  Ye  are  my  friends,  if  ye  do  whatsoever  I 

15  command  you.  "*  Henceforth  I  call  you  not  servants  ; 
for  the  servant  knoweth  not  what  his  lord  doeth  :  but 
I  have  called  you  friends;  ®for  all  things  that  I  have 
heard  of  my  Father  I  have  made  kno^n  unto  you. 

16  'Ye  have  not  chosen  me,  but  I  have  chosen  you,  and 
« ordained  you,  that  ye  should  go  and  bring  forth 
fruit,  and  that  your  fruit  should  remain  :  that  •»  wkat- 
soever  ye  shall  ask  of  the  Father  in  my  name,  he  may 

24.  'ch.  6.  70;   13.  18;  Luke  6.  13;   Rom.  9.  16;   1  John  4.  10,19 

«  Matt.  10. 1-5 ;  28.  19  ;  Mark  16.  15  ;  Col.  1.  6.  »»  ch.  14.  13. 


•  See  refs.  ch.  13. 

34 ;    see    also    1 

Thess.    4.    9;    1 

Pet.  4.  8 ;  1  John 

3.  11. 
«>ch.    10.    11,    15; 

Rom.     5.      6-8 ; 

Eph.    5.    2;      1 

John  3.  16. 
och.  14.  21;  Matt. 

12.  50. 
d  ch.  12.  26;  Rom. 

8.  15;  Gal.  4.  1-7, 

•  ch.   17.  26  ;   Geu 

18.  17;  Matt.  13. 
11 ;  Luke  10.  23, 


mutual  fellowship  and  love.  That  my 
joy.  See  2  Cor.  2  :  3.  This  is  the  joy 
which  Christ  has  in  the  consciousness 
of  his  Father's  love  and  their  abiding 
unity.  It  may  also  refer  to  the  joy  our 
Lord  feels  in  the  redemption  of  his  peo- 
ple, Heb.  12  :  2.  Christ  desires  that  his 
disciples  should  not  only  be  free  from 
trouble,  but  that  they  may  also  be  full 
of  joy.  Abiding  in  him,  they  will  re- 
joice in  whatever  affords  joy  to  their 
Lord,  and  thus  the  joy  which  they  feel 
from  a  sense  of  his  love  and  presence 
will  be  increased  to  the  limit  of  their 
capacity  and  satisfaction. 

12-16.  The  Love  of  his  Disciples 
TOWARD  One  Another. 

12.  This  is  my  commandment. 
Jesus  recurs  to  13  :  34.  By  repeating 
this  truth  he  emphasizes  its  importance. 
He  calls  it "  his  commandment "  because 
he  exalted  it  into  the  ruling  principle 
in  the  new  dispensation — because  he  first 
gave  to  us  an  illustration  of  its  meaning, 
and  it  is  only  by  his  aid  that  it  can  be 
kept.  That  ye  love  one  another. 
They  were  branches  of  the  same  Vine, 
equally  dependent  on  him,  loved  and 
nourished  by  him  ;  on  a  footing  ©f  spir- 
itual equality,  they  were  to  love  one 
another  as  I  have  loved  you ;  this 
is  the  mea.sure  of  their  love.  Our  love 
cannot,  humanly  speaking,  be  the  same 
in  quantity  as  the  perfect,  infinite  love 
of  Christ,  out  it  may  and  ought  to  be  the 
same  in  quality.  If  it  is  pure,  unsel- 
fish, enduring,  patient,  and  hopeful,  it 
is  Christlike  and  divine. 

13.  Greater  lovo  hath  no  man 
than  this.  Christ  shows  his  discipjes 
the  measure  and  degree  of  the  love  they 
■hould  cherish  toward  one  another  by 


showing  them  the  greatness  of  his  love. 
No  love  could  be  greater,  since  he  laid 
down  his  life  for  them  who  are  now  his 
friends. 

14.  Ye  are  my  friends,  etc.  Jesus 
says  in  effect,  Let  no  one  suppose  he  is 
a  friend  of  mine  if  he  is  not  keeping  my 
commandments.  He  only  returns  once 
more  to  the  great  princij^le  laid  down  in 
ver.  10  and  ch.  14  :  15,  21,  23. 

15.  Christ's  exaltation  of  his  disciples 
to  be  his  friends  is  a  further  evidence  of 
his  love  to  them.  Henceforth  I  call 
you  not  servants,  no  longer  1  call, 
etc.  A  servant  does  not  know  all  his 
master's  will,  his  purposes  and  plans; 
he  is  expected  simply  to  execute  his  com- 
mands without  knowing  the  reason  why 
they  are  given  or  all  that  is  to  be  ac- 
complished. Up  to  this  time  the  disci- 
ples had  held  a  similar  relation  to  their 
Master,  in  that  they  were  practically  ig- 
norant of  his  design  and  work.  But  now 
they  were  to  be  taken  into  his  confidence 
as  friends.  All  things  that  I  have 
heard.  All  things  which  they  were 
able  to  bear  (IG  :  12);  all  things  con- 
cerning their  salvation,  needful  for 
their  spiritual  good ;  all  things  whicU, 
as  his  friends  and  ambassadors,  they 
were  to  teach  the  world. 

16.  The  greatness  of  Christ's  love  is 
seen  further  by  the  fact  stated  in  this 
verse.  Ye  have  not  chosen  me. 
Pupils  among  the  Jews  generally  se- 
lected their  own  rabbi  or  teacher;  Jesus 
reverses  the  order  and  calls  his  disci- 
ples. Matt.  4  :  18-22 ;  Mark  2  :  14.  He 
selected  twelve  from  among  all  his  fol- 
lowers to  be  his  chosen  and  constant 
companions,  endowing  them  with  power 
to  work  miracles  and  to  fulfil  a  special 


A.  D.  30. 


JOHN  XV. 


24& 


17  give  it  you.  'These  things  I  command  you,  that  ye 
love  one  another. 

18  ^If  the  world  hate  you,  ye  know  that  it  hated  me 

19  before  it  hated  you.  *If  ye  were  of  the  world,  the 
world  would  love  his  own :  but  ™  because  ye  are  not 
of  the  world,  but  I  have  chosen  you  out  of  the  world, 

20  therefore  the  world  hateth  you.  Eemember  the  word 
that  I  said  unto  you,  "^  The  servant  is  not  greater  than 
his  lord.  If  they  have  persecuted  me,  they  will  also 
persecute  you :  °  if  they  have  kept  my  saying,  they 


•  See  refs.  Ter.  12. 


J'ch.  7.  7;  MaU 
10.  22  ;  James  4 
4;  IJohnS.  1,13. 

1 1  John  4.  4,  5. 

"»ch.  17. 14-16;  Tit. 
3  3—7 

■  ch.  is!  16 ;  Matt. 
10.24,25;  Luke 
6.40. 

•  Ezek.  3.  7. 


mission,  Matt.  10  :  1 ;  Mark  3  :  13-15 ; 
Luke  6  :  13-16.  Their  appointment  to 
this  high  office  was  purely  of  grace. 
They  were  not  his  champions,  noble 
of  birth,  powerful  in  influence,  or  of 
great  wealth,  but  chosen  vessels  to 
wliom  he  was  pleased  to  commit  tlie 
great  treasures  of  the  gospel,  2  Cor. 
4 : 7.  Ordained  (appointed), .  .  .  that 
ye  should  go  and  bring  forth 
iVuit.  This  expresses  the  object  of 
their  appointment  to  the  apostolic  of- 
fice. They  were  to  go  into  all  tlie  world 
and  bring  forth  fruit,  by  their  godly  lives 
and  earnest  teaching  winning  souls  to 
Christ,  founding  churches,  instructing 
and  confirming  believers  in  the  faith. 
The  fruit  they  thus  gathered  in  their 
personal  ministry  was  "  unto  eternal 
life,"  but  the  fruit  of  their  labors  as 
apostles  remains  for  us  in  the  Scrip- 
tures of  the  New  Testament.  That 
whatsoever  ye  shall  ask.  It  was 
a  part  of  his  purpose  and  plan  that 
while  thus  pursuing  the  labors  to 
which  he  had  appointed  them  tliey 
should  obtain  by  prayer  every thirg 
they  needed  for  their  work. 

17-21.  The  World's  Hatred  of 
THE  Branches  of  the  True  Vine. 
Having  spoken  of  the  close  and  lov- 
ing relationship  between  himself  and 
his  disciples,  and  among  the  disciples 
themselves,  Jesus  now  speaks  of  tlie 
disciples'  relation  to  the  world  and 
the  world's  attitude  toward  them. 

17.  These  things  I  command  you. 
For  the  third  time  this  command  falls 
from  the  lips  of  the  Master  in  this  even- 
ing discourse.  He  knows  the  absolute 
necessity,  as  well  as  propriety,  of  their 
h)ving  one  anotiier.  They  must  stand 
together  and  work  together,  for  the 
world  is  combined  to  hate  and  oppose 
them.  These  things.  We  might 
expect    several    commands    to    follow 


this  plural  form,  but  there  is  only 
one.  It  is  as  though  the  Lord  had 
said,  The  sum  of  all  I  have  to  say  to 
you  on  this  subject  is.  Love  one  an- 
other. This  is  my  first  command- 
ment, and  the  second  and  third  are 
like  unto  it. 

18.  If  the  world  hate  you,  as  it 
does  most  intensely,  ye  know,  know 
ye,  that  it  hated  me  before  it 
hated  you.  This  knowledge  brings 
comfort,  1  Pet.  4  :  12,  13.  In  this  and 
the  following  verse  the  word  "  world  " 
is  used  six  times.  Its  deep-seated  and 
protracted  hatred  is  set  over  against 
the  profound  and  inexhaustible  love 
of  Christ.  The  disciples  were  assured 
that  they  would  be  hated  as  fiercely  as 
they  were  loved  strongly  and  tenderly, 
and  that  finally  this  hatred  would  flame 
into  persecution. 

19.  If  ye  were  of  the  world. 
This  saying  gives  a  reason  for  the 
world's  hatred,  and  at  the  same  time 
afibrds  comfort  to  the  disciples.  The 
world's  hatred  of  them  is  proof  that 
they  have  a  different  Master,  a  differ- 
ent life  and  aims  and  hopes,  from  the 
world.  The  world  loves  only  its  own 
Prince,  its  own  spirit,  tone,  character, 
faith,  and  life. 

20.  Remember  the  word  (13  :  16; 
Matt.  10  :  24  ;  Luke  6  :  40),  for  the  prov- 
erb will  prove  true  in  your  case.  If 
they  have  persecuted  me,  which 
they  have  done,  they  will  also  per- 
secute you  :  if  they  have  kept  my 
saying,  which  they  have  not  done^ 
they  will  keep  yours  also.  "  The 
Lord  was  accompanied  with  creden- 
tials from  Heaven.  He  did  the  work 
of  him  who  sent  him :  he  was  mj^ni- 
festly  the  Sen  of  God."  "  Though  in 
human  form,  he  was  attended  with  maj- 
esty and  power.  The  winds  and  waves 
obeyed    him;   devils  trembled    at  his 


11* 


260 


JOHN  XV. 


A.  D.  30 


21  will  keep  yours  also.  But  p  all  these  things  will  they 
do  unto  you  for  my  name's  sake,  ^  because  they  know 

22  not  him  that  sent  me.  •"  If  I  had  not  come  and  sjDoken 
unto  them,  they  had  not  had  sin  :  ■  but  now  they  have 

23  no  cloak  for  their  sin.     *  He  that  hateth  me  hateth  my 

24  Father  also.  If  I  had  not  done  among  them  "  the 
works  which  none  other  man  did,  they  had  not  had 
sin :  but  now  *  have  they  both  seen  and  hated  both 

25  me  and  my  Father.  But  (his  comet h  to  pass,  that  the 
word  might  be  fulfilled  that  is  written  in  their  law, 
y  They  hated  me  without  a  cause. 

»ch.  6.  36.  yPs.  35.  19;  69.4. 


Pch.  16.  3;  Matt 

10.  22  :  24.  9. 
<i  ch.  8.  19,  .54,  55. 
'ch.  3. 18-21;  9. 41; 

12.48;  Luke  12. 

46,  47. 
•Iloiu.l.20;Jan)-3 

4.  17. 
»ch.  10.  30;  14.  9; 

1  John  2.  23;  2 

John  9. 
■ch.  3.  2;  5.  36;  7. 

31;  9.  32;  Matt. 

9.33;  11. 5;  Mark 

2.  12. 


presence  and  fled  at  his  command; 
angels  waited  upon  him.  All  his 
words  and  works  gave  evidence  that 
his  was  a  mission  of  benevolence  and 
love  to  man.  And  yet  the  world  hated 
and  persecuted  him.  It  would  there- 
fore be  vain  to  expect  for  his  followers 
a  serene  path  through  life." — In  sub- 
stance from  BowE^. 

21.  But  all  these  things  will  they 
do  unto  you,  persecute,  hate,  reject 
both  you  and  your  teachings.  The 
martyrology  of  the  Christian  church, 
written  and  unwritten — more  unwritten 
than  written — is  comprehended  under 
the  words,  "all  these  things."  For 
my  name's  sake.  They  were  per- 
secuted not  only  because  they  bore  the 
name  of  Christ,  but  because  they  ex- 
emplified his  life  and  doctrines.  See 
Tacitus,  XV.  44;  Suetonius,  Nero,  xvi. 
Yet  this  suffering  was  a  source  of  joy 
and  comfort  to  them.  Acts  5  :  41 ;  2 
Cor.  12  :  10;  Gal.  6  :  17.  Because 
they  know  not  him  that  sent  me. 

'  Ignorance  of  God  is  the  great  cause  of 
hostility  to  Christ  and  his  servants." — 
Alford.  Jesus  was  sent  that  he  might 
remove  this  ignorance,  for  he  was  the 
image  of  God  and  came  to  reveal  him. 
Had  the  world  at  once  received  Christ, 
it  would  have  been  a  proof  that  it  al- 
ready knew  God  and  that  the  Saviour's 
mission  was  useless. 

22-25.  The  Sinfulness  of  the 
World's  Hatred. 

22.  If  I  had  not  come  and 
spoken  unto  them,  with  such 
words  as  never  were  spoken  before, 
teaching  truths  that  no  one  ever  taught 
before,  showing  plainly  that  he  came 
from  heaven,  they  had  not  had  sin. 
This  sin  is  that  of  hating  Christ  and 
his  people.     It  is  not  meant  that  they 


would  not  have  been  sinners  at  all,  but 
that  the  light  which  shone  in  Christ 
and  his  words  only  revealed  the  viru- 
lence of  their  hatred  and  caused  theii 
guilt  to  be  more  clearly  seen.  No 
cloak  for  their  sin,  no  pretext  or 
excuse  by  which  to  cover  up  their  con- 
duct, 9  :  41. 

23.  This  verse  gives  a  reason  why  the 
guilt  of  the  world  in  hating  Christ  was 
so  great.  He  was  one  with  the  Father; 
to  hate  him  was  to  hate  the  Father,  and 
to  show  that  they  did  not  love  holiness, 
and  hence  were  full  of  sin,  14  :  9.  This 
truth  was  especially  pertinent  to  the 
Jews,  who  professed  to  reject  Christ  be- 
cause they  loved  God. 

24.  If  I  had  not  done  among 
them  the  works,  etc.  They  had  not 
only  the  evidence  of  Christ's  words,  but 
the  added  testimony  of  his  works ;  and 
therefore  their  guilt  and  condemnati  >n 
were  greatly  increased.  The  works  of 
Christ  did  not  so  much  surpass  in  won- 
derfulness  and  extent  the  miracles  of 
Moses,  Elijah,  Elisha,  and  the  apostles. 
They  were  greater  in  this  respect,  that 
he  wrought  them  in  his  own  strength 
by  a  mere  word,  without  effort.  Their 
works  revealed  the  power  of  God  in 
them ;  his  works  revealed  his  own 
power,  and  showed  that  all  creation 
was  obedient  to  his  will. 

25.  But  this  Cometh  to  pass,  the 
world's  treatment  of  Christ  and  hi.s.  dis- 
ciples, that  the  word  might  be  ful- 
filled. Compare  Matt,  1  :  22,  The  pur- 
pose expressed  here  is  the  purpose  of  God, 
and  not  that  of  the  world.  The  world 
in  hating  Christ  had  no  intention  of  ful- 
filling prophecy,  but  their  sinful  hatred 
did  lead  them  unconsciously  to  fulfil  it. 
That  is  written  in  their  law.  Seo 
Ps.  35  :  19 ;  69  :  4.    Law  is  here  a  gen- 


A.  D.  30. 


JOHN  XV. 


251 


26  ■  But  when  the  Comforter  is  come,  whom  I  will 
send  unto  you  from  the  Father,  even  the  Spirit  of 
truth,  which  proceedeth  from  the  Father,  *  he  shall 

27  testify  of  me  :  and  ^  ye  also  shall  bear  witness,  because 
"ye  have  been  with  me  from  the  beginning. 


«cb    14.  16,  17,26; 

1«.  7,  13;   Luke 

24. 49 ;  Acts  2.  33. 
•ch.  16.  14,  15;   1 

John  5.  6. 
»>  Luke  24. 48 ;  Acts 

1.  8,  21,  22 ;  2.  32  ; 


3.  15  ;  4.  20,  33 ;  5.  32 ;  10.  39 ;  13.  31 ;  1  Pet.  5.  1 ;  2  Pet.  1.  16-18. 
1.  2,  3;  Acta  1.  21,  22;  1  John  1.  1,  2. 


•  Luke 


eral  term  denoting  the  Old  Testament. 
They  hated  me  without  a  cause. 

These  words  David  uses  concerning  his 
enemies'  conduct  toward  himself.  But 
David  was  a  typical  person,  chosen  of 
Got*  to  be  a  type  of  Christ,  and  hence 
the  treatment  he  received  from  his  ene- 
mies was  typical  also.  The  circumstance 
of  his  being  hated  without  a  cause  was 
typical,  and  for  this  reason  prophetic  of 
the  world's  causeless  hatred  of  Christ. 
In  this  way  there  was  an  indirect  though 
proper  fulfilment  of  prophecy.  It  is 
thus  a  typical  prophecy. 

26,  27.  The  Promise  of  Help  to 
Endure  and  to  Overcome  the 
World's  Opposition. 

26.  But  when  the  Comforter  is 
come — i.  e.  the  Holy  Spirit — whom  I 
will  send  unto  you  from  the 
Father.  Christ  here  contemplates 
himself  as  already  seated  at  the  right 
hand  of  the  Father.  Therefore  he  says, 
1  will  send.  It  is  a  style  of  language 
suitable  to  him  in  his  state  of  exaltation, 
being  on  an  equality  with  the  Father. 
In  the  preceding  chapter  (ver.  16)  he 
says  :  "  I  will  pray  the  Father,"  which 
is  another  style  of  speech,  according  with 
his  state  of  humiliation.  Which  pro- 
ceedeth from  the  Father,  indicating 
a  close  and  vital  relation  with  the  Father, 
for  the  word  translated  "  proceedeth"  is 
a  strong  term,  signifying  literally  "  to  go 
out  of."  It  does  not  appear,  however, 
that  we  are  to  derive  from  this  clause 
the  doctrine  of  the  eternal  procession  of 
the  Holy  Spirit.  But  we  are  plainly 
taught  that  the  Spirit  is  a  per^'on  dis- 
tinct from  the  Father,  and  yet  is  one 
with  him  in  his  essential  nature — that 
although  a  distinct  person  from  the  Son, 
and  having  a  different  part  in  the  work 
of  redemption,  it  can  be  said  of  him  as 
of  the  Son,  that  he  was  "in  the  begin- 
ning" and"  was  God  "(ch.  1:1),  was  one 
with  the  Father  (10  :  30),  came  down 
from  heaven  (3  :  13),  from  God  (13  :  3), 
from  the  Father,  16  :  27,  28,  30.  He, 
emphatic,  "  he "  in  opposition  to  the 


world,  shall  testify  of  me,  in  such  a 
manner  that  the  testimony  of  the  Spirit 
and  of  the  disciples  cannot  be  resisted. 
The  events  in  Acts  2  were  the  beginnings 
of  the  fulfilment  of  this  promise.  We 
see  also  in  that  chapter  the  manner  in 
which  the  Spirit's  testimony  is  given. 
"  The  Spirit  testifies  of  Jesus  to  the  be- 
liever, and  teaches  the  believer  to  testify 
of  Jesus."  For  it  was  by  reason  of  the 
truth  which  the  Spirit  inspired  the  apos- 
tles to  utter  on  the  day  of  Pentecost  that 
about  three  thousand  enemies  of  Christ 
were  subdued. 

27.  And  ye  also  shall  bear  wit- 
ness, or,  and  ye  also  are  bearing  witness. 
Christ  looks  upon  his  disciples  as  already 
engaged  in  the  work  which  they  shouhl 
enter  upon  more  fully  "  when  the  Com- 
forter is  come."     "  With  great  power 
gave  the  apostles  witness  of  the  resur- 
rection of  the  Lord  Jesus,"  Acts  4  :  33. 
Some  take  the  verb  in  the  imperative, 
and  bear  ye  also  ivitness.     I  prefer  the 
other  as  the  more  natural..    Here  is  a 
double  testimony ;   yet  each  not  inde- 
pendent of  the  other.     "  The  Spirit  will 
witness  in  and  by  them.     Of  the  human 
side  of  this  testimony  of  the  Spirit  we 
have  a  summary  in  the  inspired  Gospels 
— the  divine  side  in  his  own  indwelling 
testimony  in  the  heart  and  life  of  every 
believer  in  all  time." — Alford.     Be- 
cause ye  have  been  with  me  from 
the  beginning,  of  his  ministry;  an 
important  qualification  of  the  apostles 
as  witnesses,  Acts  1  :  21,  22;  10  :  40,  41 ; 
13  :  31.     Paul's  lack  of  this  was  made 
up  by  a  direct  call  and  revelation  of  the 
risen  Jesus.     This  promise  of  the  pres- 
ence and  aid  of  the  Spirit  was  intended 
to  so  encourage  the  disciples  that  they 
should  not  be  depressed  in  view  of  the 
hatred  and  opposition  of  the  world. 

Practical  Remarks. 

1.  It  is  only  by  union  with  Christ,  the 
"  True  Vine,"  the  only  Mediator,  that 
our  lost  souls  can  be  restored  to  theii 


252 


JOHN  XV. 


A.  D.  30 


true  relationship    with    God,    ver.    1 ; 
Rom.  6  :  8,  11 ;  Eph.  5  :  30-32. 

2.  The  fruit  we  are  to  bear  as  branches 
of  the  True  Vine  is  not  first  and  chiefly 
religious  activity,  but  the  graces  which 
pertain  to  personal  character.  There 
may  be  much  activity  where  there  is 
little  fruitfulness.  The  external  rites 
of  religion  may  be  observed  by  those 
who  are  destitute  of  the  inward  spirit, 
ver.  2 ;  Rom.  14  :  17  ;  Gal.  5  :  22,  23. 

3.  The  process  of  pruning  and  cul- 
ture is  in  our  Father's  hands.  If  any 
part  of  it  for  the  present  seems  to  be 
grievous,  we  know  that  in  the  end  it 
must  result  in  good  to  us  and  in  glory 
to  him,  ver.  2 ;  Rom.  8  :  28 ;  2  Cor.  4  : 
17  ;  Heb.  12:11;  Job  42 :  12-17  ;  1  Sam. 
3  :  18 ;  Ps.  119  :  67,  71 ;  Prov.  3  :  11,  12. 

4.  Every  one  who  is  in  Christ  by  faith 
is  spiritually  cleansed,  is  sanctified,  and 
therefore  prepared  at  once  to  bear  the 
fruits  of  righteousness.  It  is  a  false 
notion  that  it  is  necessary  for  us  to  have 
persecutions  or  chastisements  before  we 
are  ready  to  glorify  God  in  our  lives. 
It  is  not  to  our  honor,  but  to  our  shame, 
that  we  need  daily  cleansing,  ver.  3  ; 
ch.  13  :  10 ;  1  Cor.  6  :  20 ;  1  John  1  :  7. 

5.  Occasional,  fitful  fellowship  with 
Christ  produces  only  barrenness  of  soul. 
Constant,  close,  and  habitual  commu- 
nion with  him  forms  a  strong  spirit- 
ual character,  which  naturally  bears 
rich  and  abundant  fruit.  "  By  their 
fruits  ye  shall  know  them "  may  be 
fitly  applied  in  marking  the  differences 
between  true  Christians,  ver.  4 ;  Col.  1 : 
23  ;  2  :  5-7  ;  1  Cor.  15  :  5S. 

6.  Our  glory  is  that  we  are  branches 
of  the  True  Vine.  All  our  power  for 
good  is  from  Christ,  and  can  only  be  ob- 
tained by  continual  communion  with 
him.  Christ  does  not  merely  supple- 
ment our  wisdom  and  strength,  but  he 
gives  all,  ver.  5 ;  2  Cor.  12:9;  Phil.  1 : 

11  ;  4  :13. 

7.  The  Lord  would  keep  his  disciples 
close  to  him  by  motives  of  fear  as  well 
as  by  motives  of  love.  Yet  the  ultimate 
motive  is  always  love,  for  while  he 
says,  "  Beware  of  the  doom  of  the 
wicked  !"  he  says,  in  eff"ect,  "  It  is  from 
this  I  have  saved  you,  therefore  abide 
in  me,"  ver.  6 ;  2  Cor.  10  :  12 ;  Heb.  3  : 

12  ;  6  :  4-6. 

8.  Let  us  observe  the  importance  of 
Christ's  words.  They  are  an  expres- 
sion of  Christ  himself,  so. that  he  abide* 


in  us  by  means  of  his  words.  Compare 
ver.  4.  When  his  words  abide  in  us 
our  wills  become  one  with  his  will. 
Hence  we  obtain  what  we  ask  when  we 
ask  what  we  thus  will.  This  is  asking 
in  Christ's  name.  "  We  must  keep  up 
intimate  friendship  with  the  great  Ad- 
vocate in  heaven  if  we  wish  our  petitions 
to  prosper  "  (Ryle),  ver.  7. 

9.  All  things  are  made  and  the  crea- 
tion is  ruled  for  God's  glory,  and  this 
also  is  the  end  of  our  salvation.  By 
fulfilling  our  duty  to  bring  forth  much 
fruit  we  glorify  him.  But  let  us  be 
content  to  bear  fruit  in  God's  own  order, 
love,  joy,  peace,  long-suffering,  etc.,  and 
then  not  seek  to  glorify  ourselves  by 
any  fruit  that  may  be  given  us  to  bear, 
ver.  8  ;  Matt.  5  :  16 ;  Rom.  11  :  36. 

10.  Christ's  love  to  us,  though  so 
great,  is  unchanging;  our  consciousness 
of  a  participation  in  that  love  should 
be  equally  abiding.  The  Saviour  is  no 
more  willing  to  give  us  a  sense  of  his 
love  at  fii»st  than  he  is  to  grant  a  con- 
tinuance of  it.  If  we  are  full  of  fervor 
and  zeal  a  part  of  the  year,  and  dead 
and  cold  the  other  part,  it  is  because 
we  have  not  sought  by  earnest  watch- 
fulness and  prayer  to  continue  in 
Christ's  love,  ver,  9 ;  Jude  20,  21 ;  ch. 
13:1;  Rom.  8  :  35,  39 ;  Eph.  6  :  17,  18  ; 
1  John  4  :  16. 

11.  "  Holy  living  and  assurance  of  an 
interest  in  Christ  are  closely  connected. 
Our  happiness  and  enjoyment  of  re- 
ligion are  inseparably  bound  up  with 
our  daily  practical  living,  *  Joy  and 
peace  in  believing'  will  never  accom- 
pany an  inconsistent  life,  '  Hereby  we 
do  know  that  we  know  him,  if  we  keep 
his  commandments,'  1  John  2:3" 
(Ryle),  vers.  10,  11. 

12.  The  importance  of  the  new  com- 
mandment is  set  forth  in  1  Cor.  13  : 4-7. 
This  love  must  break  down  all  social 
barriers,  even  as  Christ's  love  is  with- 
out respect  of  persons.  He  only  truly 
loves  men  who  earnestly  and  constantly 
plans  and  seeks  their  highest  good,  ver. 
12;  2  Cor.  5  :  13-21;  Gal.  3  :  28;  Col. 
3:11;  James  2  :  1-9. 

13.  "  '  All  that  a  man  hath  will  he 
give  for  his  life,'  and  the  gift  of  his  life 
includes  all  possible  gifts.  When  we 
receive  such  a  gift  we  receive  the  high- 
est expression  of  love  that  can  be  given 
among  men,"— BoWEN.  What,  then, 
must  we  thiuk  of  Christ's  love  to  us, 


A.  D.  30. 


JOHN  XVI. 


253 


Persecution  foretold :  his  return :  acceptable  prayer. 
XVI.  THESE  things  have  I  spoken  unto  you,  that  ye 


who,  though  he  was  holy,  harmless, 
aiidefiled,  and  separate  from  sinners, 
^ave  his  life  for  us  while  we  were  yet 
linners?  vers.  13,  14;  Rom.  5:6-8; 
Eph.  5  :  2 ;  1  John  3  :  16 ;  4  :  9,  10. 

14.  The  history  of  the  disciples  is,  or 
should  be,  the  experience  of  every 
Christian.  We  first  know  Christ  as  our 
Lord  and  Master,  but  by  doing  his  will 
and  by  growth  in  the  knowledge  of  him 
we  enter  more  and  more  into  his  con- 
fidence as  friends.  The  dignity  of  the 
believer  is  an  ever-growing  dignity,  ver. 
15 ;  ch.  20  ;  17  ;  1  Cor.  2  :  9,  10;  Col.  2 : 
2,  3 ;  Phil.  3  :  8-10. 

15.  That  is  a  counterfeit  faith  which 
imagines  that  it  creates  love  in  Christ 
by  coming  to  him.  Faith  simply  recog- 
nizes a  love  that  already  exists  and  is 
freely  profi"ered,  1  John  4  :  16.  The 
election  of  the  Scriptures  is  an  election 
to  fruitfulness  as  well  as  to  eternal  life, 
ver.  16 ;  2  Thess  2:13;  Eph.  1:4-6; 
2  :  10 ;  Rom.  8  :  29;  1  John  4  :  10. 

16.  The  Christian  is  not  to  seek  the 
cause  of  the  world's  hatred  solely  in 
himself.  If  he  were  perfect  in  every 
grace,  the  world  would  hate  him  all  the 
more.  It  hated  the  Saviour,  and  the 
closer  our  likeness  to  him  the  more  op- 
position we  may  expect,  vers.  18-21 ;  2 
Tim.  3:12;  1  Pet.  2  :  19-21 ;  3  :  14-17 ; 
4  :  13,  14. 

17.  "  The  same  character  and  the 
same  principles  that  were  embodied  in 
Christ  will,  wherever  embodied,  and 
according  to  the  degree  in  which  they 
are  so,  meet  with  repulsion  from  men 
as  long  as  men  are  what  they  are." 
"  Some  men  glory  in  the  mere  fact  that 
they  are  hated,  but  this  is  no  sure  in- 
dication of  their  piety.  The  opposition 
they  encounter  may  be  not  on  account 
of  tiie  truth  they  declare,  but  because 
of  the  austere  and  truculent  way  in 
which  they  declare  it "  (BOWEN),  ver. 
20 ;  Matt.  10  :  16 ;  2  Pet.  2  :  2 ;  ch.  13  : 
16 ;  Phil.  2  :  14,  15. 

18.  "  With  malevolence  man  com- 
bines the  wisdom  of  the  serpent,  and 
the  glorious  intellect  which,  if  conse- 
crated to  God,  would  make  him  the 
companion  of  God,  spends  itself  on  the 
invention  of  ways  and  means  for  the 
gratification  of  its  hostility  to  aU  that 


reflects  the  image  of  God"  (Bowen), 
vers.  20,  21;  Ps.  2:2,  3;  ch.ll:47;  Acts 
4  :  16,  17. 

19.  Man  invents  many  theories  and 
entertains  many  fair  fancies  of  human 
nature  with  a  view  to  cover  up  or  to 
excuse  sin,  but  the  gospel  is  a  light 
that  reveals  the  fallacy  of  them  all.  As 
in  the  days  of  his  flesh  the  more  the 
scribes  and  Pharisees  knew  of  Christ 
the  more  they  hated  him,  so  now,  when 
the  gospel  of  his  grace  is  best  known, 
man's  enmity  to  him  assumes  its  worst 
forms,  vers.  22-24;  Luke  12:47,  48; 
Mark  23  :  13,  37 ;  11  :  20-22;  Rom.  1  : 
20,  21. 

20.  "  The  gospel  declares  Jesus  to  be 
ineffably  kind,  condescending,  concil- 
iatory, gentle,  refined,  wise,  a  physician, 
a  shepherd,  a  teacher,  a  brother,  an  ad- 
vocate, an  ally,  a  light,  a  sun,  a  shield, 
one  that  washeth  the  feet  of  his  dis- 
ciples and  sheddeth  his  blood  as  a  pro- 
pitiation for  their  sins.  Ten  thousand 
arguments  for  love  there  were,  but  not 
one  for  hate"  (BowEN),  ver.  25. 

21.  Numbers  may  be  on  the  side  of 
the  world,  but  right  and  might  are  on 
the  side  of  the  followers  of  Jesus. 
Though  weak  in  themselves,  they  are 
strong  in  the  strength  of  their  Helper. 
Those  who  have  the  most  intimate  ac- 
quaintance with  Christ  can  but  testify 
of  him,  vers.  26,  27 ;  Ps.  56  :  11 ;  118  : 
6,  7  ;  Luke  12  :  32 ;  Rom.  8  :  31 ;  2  Cor. 
12  :  10. 

CHAPTER  XVI. 
Our  Lord  in  this  chapter  continues 
his  discourse  without  any  interruj^tion 
in  the  thought.  He  has  told  his  disci- 
ples of  the  persecutions  they  will  have 
to  suffer  after  he  leaves  them,  so  that 
when  the  trial  comes  they  may  not  lose 
confidence  in  him.  Though  persecu- 
tion will  follow  his  going  away,  too 
great  sorrow  ought  not  to  fill  their 
hearts,  since  it  is  all  for  their  good ; 
for  only  at  his  departure  will  the 
"Comforter"  come  to  perform  his 
work  of  conviction  in  the  world  and 
to  instruct  them  in  all  the  truth,  thus 
preparing  them  for  their  work  as  wit- 
nesses. But  before  persecutions  shall 
come  he  warns  them  that  their  faith 


254 


JOHN  XVI. 


A.  D.  30. 


2  •* should  not  be  oflfended.  "They  shall  put  you  out 
of  the  synagogues:  yea,  the  time  cometh,  'that  who- 
soever killeth  you  will  think  that  he  doeth  God  ser- 

3  vice.     And  « these  things  will  they  do  unto  you,  be- 

4  cause  they  have  not  known  the  Father,  nor  me.  But 
»» these  things  have  I  told  you,  that  when  the  time 
shall  come,  ye  may  remember  that  I  told  you  of  them. 
And  '  these  things  I  said  not  unto  you  at  the  begin- 
ning, because  I  was  with  you. 

Renewed  promise  of  the  Comforter,  and  of  his  own  return. 

5  But  now  "^  I  go  my  way  to  him  that  sent  me,  and 


dMatt.  11.  6;   24 

10;  26.31. 
•ch.  9.  22,  34;  12 

42;  Luke  6.  22. 
t  Matt.  24.  9 ;  Actf 

8. 1;9. 1;26.9-U. 
Ich.  8.  19;   15.  21; 

Rom.    10.    2;    1 

Cor.2.8;lThess. 

2.  14,  15;  1  Tim. 

1.  13. 
kch.  13.  19;  14.  2S, 
>  See  Matt.  9.  15. 

k  vers.  10,  16 ;  ch. 
7. 33;  13.3;  14.  28. 


will  be  put  to  a  very  severe  test.  Only 
a  little  while  and  his  body  will  be  laid 
in  the  grave,  and  with  it,  apparently, 
all  his  promises  and  all  their  hopes. 
They  will  mourn,  while  the  world  re- 
joices at  their  seeming  defeat  and  dis- 
appointment. But  soon  they  shall  see 
him  in  his  resurrection  life,  and  their 
sorrow  will  be  turned  into  joy.  Then 
they  shall  offer  acceptable  prayer  in 
his  name  and  greatly  increase  their 
knowledge;  their  joy  shall  be  full  on 
account  of  the  blissful  visions  they 
shall  obtain.  The  disciples  are  encour- 
ai^ed  by  his  words  to  declare  anew 
their  faith  in  him.  But  he  warns 
tiiem  that  an  emergency  is  already  at 
hand  that  will  prove  the  weakness 
and  insufficiency  of  their  present  faith. 
Yet  they  shall  have  peace  in  him,  and 
obtain  through  him  the  victory. 
1-4.  Persecution  Foretold. 

1.  These  things  have  I  spoken, 
concerning  the  hatred  and  persecution 
of  the  world  and  the  promise  of  the 
witnessing  Spirit,  that  ye  should  not 
be  otfended,  be  so  surprised  and  dis- 
concerted as  to  lose  your  confidence  in 
me.  "  Offended  "  is  the  translation  of 
a  Greek  word  which  means  to  cause  to 
stumble  or  fall  into  sin.  See  Matt.  5  : 
29;  13  :  21;  18  :  7. 

2.  They  shall  put  you  out  of  the 
synagogues.  They  shall  be  cut  off" 
Irom  the  worship  and  from  all  the  priv- 
ileges, religious  and  social,  that  pertain 
to  the  synagogue— a  very  severe  pun- 
ishment for  a  Jew.  An  element  of 
special  bitterness  in  this  suffering  was 
that  it  was  inflicted  by  their  own  breth- 
ren and  by  those  professing  to  be  the 
religious  guides  of  the  people.  Yea, 
the  time  cometh  when  they  shall 
have  to  encounter  the  bloody  fanaticism 


of  both  Jew  and  Gentile,  for  whoso- 
ever killeth  you  will  think  that 
he  doeth  God  service.  The  world 
will  become  so  blinded  by  hate  that  it 
will  deem  it  a  religious  duty  to  cut 
them  off"  from  the  earth.  That  he 
doeth  God  service  ;  literally,  "  That 
he  brings  an  offering  to  God  " — a  most 
solemn  religious  act.  See  Acts  26  : 
9-11. 

3.  Because  they  have  notknoAvn. 
As  in  ch.  15  :  21,  he  points  to  blind  ig- 
norance as  the  cause  of  this  hatred  and 
persecution.     See  1  Tim.  1  :  13. 

4.  But  these  things,  etc.  See  14  : 
29  and  notes.  Said  not  unto  you  at 
the  beginning.  He  revealed  truth 
to  them  gradually,  as  they  needed  and 
were  able  to  bear  it.  He  had  sjioken 
of  these  things  before  in  an  incidental 
way  (Matt.  5  :  10;  10  :  16),  but  had  never 
dwelt  upon  them  so  particularly  as  at 
this  time.  It  was  very  important  that 
they  should  first  of  all  know  him  and 
believe  on  him.  This  saving  know- 
ledge would  prepare  them  to  encounter 
earthly  loss  and  opposition.  Because 
I  was  with  you.  While  Jesus  wa5 
with  them  the  malice  of  the  world  was 
directed  chiefly  against  him,  but  his 
removal  would  leave  them  to  bear  it, 
apparently,  alone.  It  was  not  necessary 
to  disturb  their  minds  on  this  subject  at 
an  earlitr  date. 

5-11.  The  Expediency  of  Christ's 
Departure,  and  the  Holy  Spirit's 
Mission  to  the  World. 

5.  But  now  I  go  my  way.  Thi.' 
is  the  reason  why  he  is  so  careful  to 
notify  them  of  the  coming  days  of  trial. 
And  none  of  you  asketh  me. 
Whither  goest  thou  ?  A  reproof  of 
their  slowness  to  apprehend  the  true 
8tat<  of  affairs.     They  had  asked  this 


A.  D.  30. 


JOHN  XVI 


255 


6  none  of  you  asketh  me,  Whither  goest  thou?  But 
because  I  have  said  these  things  unto  you,  ^sorrow 
hath  filled  your  heart. 

7  Nevertheless  I  tell  you  the  truth  ;  ™  It  is  expedient 
for  you  that  I  go  away :  for  if  I  go  not  away,  °  the 
Comforter  will  not  come  unto  you ;  but  °  if  I  depart, 

8  I  will  send  him  unto  you.  And  when  he  is  come, 
P  he  will  reprove  "ithe  world  of  sin,  and  of  righteous- 

9  ness,  and  of  judgment:  'of  sin,  because  they  believe 


1  ver.  22  ;  ch.  14.  1. 

™  ch.  1-J.  28. 

n  ch.  7.  39  ;  14.  16, 
26 ;  15.  26. 

0  Ps.  68.  18  ;  Luke 
24.  49  ;  Acts  1.  4, 
5;2.33;Eph.4.8. 

PZech.l2.10;Act8 

2.37. 
<l  ch.  8.  9,  46. 
r  ch.  8.  24  ;  15.  22- 

25  ;  Rom.  3. 19,20. 


tjuestion  before  (13:36;  14:5),  but 
apparently  with  more  thought  of  his 
going  away  than  of  the  place,  purpose, 
and  benefits  of  his  departure. 

6.  Sorrowhath  filled  your  heart, 
"  filled  it  to  the  exclusion  of  all  regard 
to  the  object  of  my  leaving  you."  A 
true  answer  to  the  question  as  to  where 
he  was  going  would  dissipate  their  grief 
and  strengthen  them  for  the  scenes  to 
follow.  In  place  of  giving  way  to  sor- 
row, they  should  have  improved  the 
brief  time  that  remained  to  learn  from 
their  Saviour's  lips  concerning  his  place 
and  work  in  heaven. 

7.  Nevertheless,  although  they 
have  not  asked  him,  he  will  tell  them 
the  real  state  of  affairs.  The  reference 
is  to  the  fifth  verse.  It  is  expedient 
for  you  that  I  go  away.  This  is 
the  real  truth,  though  it  differs  widely 
from  the  thoughts  of  the  disciples. 
For  if  I  go  not  away,  etc.,  the 
reason  why  his  going  away  is  expedient 
for  them.  According  to  the  divine 
counsels,  there  is  an  order  that  must  be 
observed  in  the  work  of  redemption. 
The  Sou  must  suffer  death,  be  raised 
again  and  exalted,  before  the  dispensa- 
tion of  the  Spirit  in  its  fulness  can  be- 
gin, 7  :  39.  The  reason  for  this  order 
we  cannot  give  ;  its  reasonableness  we 
may  not  question.     But  if  I  depart, 

1  will  send  him  unto  you.  The 
Saviour  clearly  implies  that  his  work 
for  his  disciples  could  not  be  completed 
unless  he  went  to  the  Father,  and  that 
the  ministry  of  the  Comforter  was  more 
desirable  for  them  than  his  bodily  pres- 
ence. "  The  dispensation  of  the  Spirit 
is  a  more  blessed  manifestation  of  God 
than  was  even  the  bodily  presence  of 
the  risen  Saviour." — Alford. 

8.  Will  reprove,  convince,  convict. 
The  word  means  to  convince  by  con- 
clusive argument.     See  8  :  9,  46  ;  James 

2  :  9.     The  world,  the  same  hatinsr, 


persecuting  world   already  spoken   of. 
Of    sin,    and    of    righteousness, 

concerning    sin,   concerning    righteous- 
ness. 

9.  Of  sin.  He  will  convince  the 
world  concerning  sin.  The  word  here 
translated  "  sin  "  denotes  sin  generic- 
ally  as  a  principle  or  quality  of  action ; 
sin  in  the  nature,  in  distinction  from  out- 
ward acts  of  transgression.  The  world's 
idea  of  sin  is,  that  it  consists  solely  in  the 
violation  of  certain  laws.  The  world's 
idea  of  its  own  sin  is,  that  it  is  chargeable 
only  with  wrong  deeds,  and  that  when  a 
wrong  course  of  action  is  forsaken  there 
is  no  more  sin.  The  Holy  Spirit  will 
set  sin  in  its  true  light  before  the  world — 
will  exhibit  it  in  its  deep-seated  nature, 
and  show  the  great  guilt  of  the  world  on 
account  of  it.  The  one  conclusive  ar- 
gument which  he  will  use  to  convince 
the  world  of  sin  is  that  the  world  re- 
jects Christ.  Because  they  believe 
not  on  me  ;  no  other  proof  is  needed. 
The  rejection  of  Christ  is  an  act  which 
lays  open  man's  heart  and  shows  it  to 
be  full  of  sin.  Christ  was  holy,  the 
manifestation  and  embodiment  of  all 
moral  excellence  and  beauty.  If  men 
were  holy,  they  would  be  drawn  at 
once  toward  him  on  the  principle  which 
he  himself  laid  down  in  ch.  8  :  42. 
Christ's  atoning  sacrifice  was  a  gift  of 
God's  love  and  grace  to  man;  man's 
rejection  of  it  shows  that  in  his  heart 
there  is  no  true  love  to  God,  but  rather 
a  settled  state  of  enmity.  Hence  the 
world  is  seen  to  be  wholly  corrupt,  the 
very  fountain  of  man's  life  is  poisoned. 
The  very  common  interpretation  of  this 
passage,  that  the  Holy  Spirit  is  to  con- 
vict or  convince  the  world  that  unbe- 
lief is  a  great  sin,  does  not  appear  to 
do  justice  to  the  words  themselves  or 
to  the  context.  Want  of  faith  in  Christ 
is  regarded  not  simply  as  a  great  sin 
in  itself,  but  as  a  fact  that  forcibly  tef- 


266 


JOHN  XVI. 


A.  D.  30. 


10  not  on  me;  'of  righteousness,  *  because  I  go  to  my  'isa.  45.  24,  25; 

11  Father,  and  ye  see  me  no  more;  "of  judgment,  be-  2*32' Rom '1^17" 
cause  *the  prince  of  this  world  is  judged.  3'.  21-26 ;  "10.  4- 

12  I  have  yet  many  things  to  say  unto  you,  ^  but  ye  2  Cor.  5.  21. 

»  ch.  3.  14 ;  5.  32.  »  Acts  17.  31 ;  26.  18.  »  ch.  12.  31 ;  Luke  10.  18 ; 

Eph.  2.  2  ;  Col.  2.  15  ;  Heb.  2.  14.       i  Mark  4.  33  ;  1  Cor.  3. 1, 2 ;  Heb.  5. 12. 


tifies  of  man's  inherent  sinfulness,  since 
only  a  sinful  being  would  reject  the 
sinless  Saviour. 

10.  Of  righteousness.  He  will 
convince  the  world  concerning  right- 
eousness. The  word  translated  right- 
eousness means  "  righteousness  in  gen- 
eral, including  the  whole  range  of  that 
conception,  without  reference  to  any 
particular  form  of  its  embodiment." — 
Cremer's  Lexicon.  The  world  be- 
lieves that  righteousness  consists  sole- 
ly in  right  deeds,  and  that  a  man  by 
his  own  efforts  may  attain  to  a  life  so 
perfect  as  to  find  favor  with  God. 
The  Holy  Spirit  will  set  the  subject 
in  its  true  light,  and  show  the  world 
that  it  is  destitute  of  the  righteousness 
that  God  requires.  Because  I  go  to 
my  Father,  and  ye  see  me  no 
more.  This  will  furnish  him  the 
argument.  At  Christ's  baptism  (Matt. 
3  :  17),  and  again  at  his  transfiguration 
(Matt.  17  :  5),  the  Father  bore  witness 
that  with  his  Son  he  was  well  pleased. 
This  complacency  was  in  the  person  of 
Christ,  in  whom  was  no  sin  ;  he  was  the 
brightness  of  the  Father's  glory  and  the 
express  image  of  his  person,  and  there- 
fore perfect  in  holiness.  Christ's  de- 
parture to  the  Father  and  acceptance  by 
him,  as  shown  by  his  resurrection  and 
exaltation,  prove  that  the  Father  was 
well  pleased  also  with  the  works  of  the 
Son.  The  righteousness,  then,  which  God 
requires  is  seen  to  consist  in  a  perfectly 
holy  nature,  out  of  which  comes  a  holy 
life'.  Thus,  while  the  Spirit  convinces 
men  of  the  nature  of  righteousness,  he 
will  also  convince  them  of  their  need  of 
it  as  found  alone  in  Christ. 

11.  Of  judgment.  He  will  con- 
vince the  world  concerning  judgment. 
The  word  translated  "judgment," 
means  first  "separation,  and  then 
judicial  procedure  instituted  against 
the  guilty  and  leading  to  their  con- 
demnation." The  world  rests  secure 
in  its  own  fancied  goodness,  but  the 
Spirit  will  bring  home  to  it  the  reality 
and  danger  of  God's  judgment.     Be- 


cause the  prince  of  this  world 
is  judged,  has  been  judged.  Jesus 
looks  upon  future  events  as  already 
passed.  The  argument  of  the  Spirit 
will  be  that  Christ  has  meted  out 
judgment  to,  has  destroyed  the  works 
of,  Satan,  tlie  prince  of  this  world,  the 
author  and  embodiment  of  all  evil, 
and  that  therefore  he  has  condemned 
and  will  punish  all  evil-doers.  Christ 
judged  Satan  when  he  resisted  his 
temptations  and  frustrated  all  his  de- 
signs to  hinder  the  accomplishment  of 
his  mission  of  mercy ;  when  he  cast  out 
demons  and  healed  the  sick  ;  and,  most 
of  all,  when  he  arose  from  the  dead 
and  ascended  in  triumph  to  the  Fath- 
er's right  hand.  This  demonstration 
of  the  Spirit  will  result  in  the  salva- 
tion of  some  and  in  the  condemnation 
of  others,  according  as  the  truth  is 
accepted  and  appropriated  or  rejected, 
2  Cor.  2  :  16.  This  work  of  the  Spirit 
upon  the  world  is  accomplished  in 
part,  at  least,  through  the  disciples  of 
Christ,  for  it  results  from  his  coming 
to  comfort  and  enlighten  them.  Ac- 
cordingly, the  apostles  afterward  speak 
of  themselves  as  having  preached  the 
gospel  with  the  ^^Holy  Ghost  sent  down 
from  heaven." 

12-15.  The  Promise  of  Inspira- 
tion TO  THE  Apostles. 

12.  I  have  yet  many  things  to 
say,  etc.  The  things  referred  to  were 
doubtless  higher,  fuller,  and  deeper 
views  of  himself  and  his  kingdom. 
Some  of  these  he  taught  them  after 
his  resurrection,  when  "  he  opened  to 
them  the  Scriptures"  (Luke  24  :  32) 
and  spoke  of  the  "  things  pertaining  to 
the  kingdom,"  Acts  1  :  3.  Many  addi- 
tional instructions  and  revelations  were 
left  to  the  teaching  of  the  Spirit,  who 
was  to  guide  them  "  into  all  truth." 
They  were  not  now  prepared,  by  reason 
of  their  sorrow  and  apprehension  for  the 
future,  to  receive  and  digest  all  these 
things.  They  had  scarcely  realized  or 
apprehended  what  he  had  already  told 
them  ;  as  their  capacity  to  receive  in- 


A.  D.  30. 


JOHN  XVI. 


257 


13  cannot  bear  them  now.  Howbeit  when  he,  *  the 
Spirit  of  truth,  is  come,  *he  will  guide  you  into  all 
truth  :  for  ''he  shall  not  speak  of  himself;  but  what- 
soever he  shall  hear,  thau  -shall  he  speak :  and  *  he 

14  will  show  you  things  to  come.  ^  He  shall  glorify  me : 
for  ®he  shall  receive  of  mine,  and  shall  show  it  unto 

15  you.  'AH  things  that  the  Father  hath  are  mine: 
therefore  said  I,  that  he  shall  take  of  mine,  and  shall 
show  it  unto  you. 

1.  10-12  ;  1  John  5.  6.    •  ch.  15.  26  ;  1  John  4.  13,    i  ch.  3.  35  ;  13.  3 ;  17.  10, 


»  ch.  14,  17 ;  15.  26, 
•ch.  14.26;  1  Cor. 

2.  12;  1  John  2. 

20,  27. 
»>ch.3.  32;7.16-18. 
ejoel  2.  28;  Acts 

11.28;  21.  9-11; 

2  Thess.  2.  3;  2 

Tim.  3.    1-5;    2 

Pet.  1.  14;  Rev. 

1.  1, 19. 
«»lCor.l2.3;lPet, 


creased    further  revelations   would  be 
made, 

13.  Howbeit  when  {hut  when)  he, 
emphatic  as  ia  ver.  8,  the  Spirit  of 
truth,  is  come.  Christ  endeavors  to 
impress  upon  the  disciples  a  high  con- 
ception of  the  dispensation  of  the  Spirit. 
Much  precious  truth  remained  to  be  com- 
municated, yet  he, theirMaster,was  about 
to  depart  out  of  the  world.  But  neither 
tliey  nor  the  future  church  shall  suffer 
any  loss,  for  he,  the  Spirit,  Avill  guide 
you  into  all  truth,  all  the  truth.  The 
Spirit  will  guide  them  into  the  truth — 
that  is,  will  impart  to  them  gradually,  as 
they  are  able  to  receive  and  as  it  is  ne- 
cessary, the  things  wliich  Jesus  began  to 
teach  them,  until  the  whole  circle  of  truth 
is  completed.  What  Christ  taught  the 
disciples  we  now  have  in  the  four  Gospels; 
what  he  left  unsaid,  the  additional  teach- 
ing of  the  Spirit,  we  have  in  the  books 
that  follow.  The  Gospels,  as  well  as  the 
Acts  and  Epistles,  come  to  us  through 
the  agency  of  the  Spirit,  for  he  it  is  who 
called  to  the  remembrance  of  the  disci- 
ples what  Jesus  had  said,  14  :  26,  What- 
ever, therefore,  came  from  the  apostles 
personally  or  was  sanctioned  by  them 
is  Christian  truth  and  of  binding  au- 
thority upon  us.  Since  they  were  to  be 
guided  into  all  the  truth  or  the  whole 
truth,  what  we  have  from  them  is  com- 
plete and  all-sufficient,  and  not  to  be 
added  unto  either  by  tradition  or  in  any 
ether  way.  For  he  shall  not  speak 
of  himself.  It  is  not  meant  that  he 
will  not  speak  concerning  himself  (all 
the  revelation  we  have  concerning  the 
Spirit  comes  to  us  through  the  Spirit), 
but  that  he  will  not  speak  "froyn  him- 
self," literally — that  is,  independently 
of  Christ  the  Son.  Jesus  uses  similar 
language  about  himself  in  his  relation 
to  the  Father,  12  :  49.  But  whatso- 
ever he  shall  hear,  that  shall  he 
speak.    As  Jesus  revealed  the  mind 


of  the  Father  and  of  the  Spirit,  so  the 
Spirit  shall  reveal  the  mind  of  the 
Father  and  of  the  Son,  The  essential 
unity  of  being  and  entire  oneness  of 
purpose  in  the  Trinity  are  here  clearly 
implied.  And  he  will  show  you 
things  to  come,  or,  rather,  tell  you 
the  things  to  come,  These  were  a  part 
of  the  whole  truth  which  they  were  to 
be  taught,  "Scattered  traces  of  the  ful- 
filment of  this  part  of  the  promise  ar« 
found  in  the  Acts  and  the  Epistles;  its 
complete  fulfilment  was  in  the  giving  of 
the  Apocalypse,  in  which  the  '  things  to 
come'  are  distinctly  the  subject  of  the 
Spirit's  revelation,  and  with  which  his 
direct  revelation  closes.  See  Rev.  1:1, 
10;  22  :  16,  17,"— Alford, 

14.  He  shall  glorify  me.  As  the 
Son  glorifies  the  Father  in  appearing  to 
ransom  the  lost,  so  the  Spirit  glorifies 
the  Son  in  making  this  redemptive 
work  effectual  in  saving  the  lost.  A 
mysterious  rivalry  of  divine  love ! 
For  he  shall,  etc,  Because  he  will, 
etc.  The  reason  given,  why  and  how 
the  Spirit  will  glorify  Christ,  Shall 
show ;  better,  will  tell  it  to  you.  "  The 
Holy  Spirit  glorifies  Christ  by  revealing 
his  glory  to  his  disciples  upon  the  earth. 
Glory  in  the  realms  of  glory  Christ  hath 
never  wanted,  .  .  .  The  Father  glorified 
Christ  by  raising  him  from  the  dead 
and  from  the  earth,  exalting  him  above  ' 
principalities  and  powers  and  placing 
him  at  his  own  right  hand.  The  Holy 
Spirit  glorifies  Christ  by  making  him 
known  as  glorious  to  the  believer," — 

BOWEN, 

15.  All  things  that  the  Father 
hath  are  mine;  therefore  when  the 
Spirit  shows  them  the  truth  concerning 
Christ  he  declares  the  things  of  the 
Father  also,  and  glorifies  both  alike. 
Therefore  said  I ;  this  is  the  ground 
or  justification  of  the  assertion  made  in 
the  previous  verse.     There  i»  here  ftn 


258 


JOHN   XVI. 


A.  D.  30 


16  *A  little  while,  and  ye  shall  not  see  me:  "^and 
again,  a  little  while,  and  ye  shall  see  me,  *  because  I 
go  to  the  Father. 

17  Then  said  some  of  his  disciples  among  themselves, 
What  is  this  that  he  saith  unto  us,  A  little  while, 
and  ye  shall  not  see  me :  and  again,  a  little  while, 
and  ye  shall  see  me:  and,  Because  I  go  to  the  Father? 

18  They  said  therefore,  What  is  this  that  he  saith,  A  little 
while?     We  cannot  tell  what  he  saith. 

19  Now  ''Jesus  knew  that  they  were  desirous  to  ask 
him,  and  said  unto  them.  Do  ye  inquire  among  your- 
selves of  that  I  said,  A  little  while,  and  ye  shall  not 
see  me:  and  again,  a  little  while,  and  'ye  shall  see 

20  me?  Verily,  verily,  I  say  unto  you,  ™That  ye  shall 
weep  and  lament,  "  but  the  world  shall  rejoice:  and 
ye  shall  be  sorrowful,  but  **  your  sorrow  shall  be  turned 


I  vers.  5,  10;  ch.  7 

83  ;  13.  33 ;  14. 19. 

»>  ch.'iO.  19, 20 ;  21. 1. 

»  ver.  28;  ch.  13.3. 


kch.2.24,25;Matt 
6.8. 

»Matt.l6.10;Luke 

24.  17. 
™  Matt.9. 15 ;  Luke 

6.  21. 
a  Matt.  27.  39^3. 
o  Ps.  30.  5 ;  Acts  2. 

46,  47. 


incidental  though  convincing  argument 
for  the  doctrine  of  the  Trinity. 

16-24.  Christ's  Withdrawal  :  its 
Effect  upon  the  World  and  upon 
THE  Disciples. 

16.  A  little  while,  and  ye  shall 
not  see  me,  because  in  a  very  short 
time  death  would  remove  him  from 
their  sight.  Even  this  "little  while" 
was  shortened  by  their  own  lack  of 
courage  and  devotion,  Mark  14  :  50. 
And  again,  a  little  Avhile,  the  pe- 
riod between  his  burial  and  resurrec- 
tion, and  ye  sh*all  see  me  ;  after  his 
resurrection  he  manifested  himself  to 
them  during  forty  days,  and  they  saw 
him  with  their  bodily  eyes.  See  14  : 
19  and  notes.  According  to  the  best 
authorities  we  should  omit  entirely 
the  words  because  I  go  to  the 
Father. 

17.  What  is  this  that  he  saith 
unto  us,  A  little  while,  etc.  ?  They 
could  not  understand  what  he  meant 
by  his  speedy  departure  and  speedy  re- 
turn, for  they  looked  upon  his  going  to 
"him  that  sent  him"  as  a  long  and 
hopeless  withdrawal. 

19.  Now  Jesus  knew,  etc.  Here,  as 
often  elsewhere,  he  displays  his  perfect 
knowledge  of  their  thoughts. 

20.  Jesus  does  not  answer  their  ques- 
tion directly,  but  by  the  words,  Verily, 
verily,  I  say  unto  you,  he  indicates 
that  what  he  is  about  to  utter  is  of 
more  importance  than  the  mere  matter 
of  time.  That  ye  shall  weep  and 
lament.  This,  it  would  seem,  was 
literally  fulfilled.     See   Luke  23  i  27; 


John  20  :  11.  They  were  already  sor- 
rowful at  the  thought  of  his  departure, 
but  this  sorrow  would  be  greatly  in- 
creased when  they  saw  their  Lord  and 
Master  taken  by  his  enemies,  subjected 
to  all  manner  of  indignities,  crucified 
between  two  thieves,  and  finally  buried. 
Their  faith  received  an  almost  fatal 
shock  when  Christ  suflfered  himself  to 
be  taken  and  put  to  death ;  all  their 
hopes  were  buried  for  a  time  in  his 
tomb,  Luke  24  :  21.  But  the  world, 
with  its  difierent  hopes  and  diiferent 
feelings  in  regard  to  Christ,  shall  re- 
joice, because  of  its  supposed  tri- 
umph over  the  despised  Nazarene, 
Matt.  27  :  39-44,  But  your  sorrow, 
profound  as  it  is,  shall  be  turned 
into  joy.  The  time  of  the  Saviour's 
sojourn  in  the  tomb  was  a  period  the 
like  of  which  has  never  been  seen  on 
any  other  occasion.  For  the  disciples 
were  not  only  without  their  Master, 
but  without  the  Spirit,  for  he  had  not 
yet  come  as  the  Comforter.  "  The  Son 
of  God,  in  taking  unto  him  the  sin  of 
the  world,  had  also  taken  unto  him  all 
its  most  sacred  interests  :  all  these  went 
down  with  him  into  the  night  of  the 
grave,  and  we  may  conceive  of  the 
guardian  angels  of  humanity  standing 
on  the  edge  of  this  gulf  trembling, 
wondering  if  from  such  a  profound 
abyss  there  should  be  a  resurrection 
of  these  precious  interests,  a  return  of 
the  self-sacrificing  One,"— BOWEN.  This 
suspense  was  brief,  that  "dark  and  crit- 
ical hour"  wasof  short  duration.  Wheu 
Christ  left  the  grave  and  "was  raised 


A.  D.  30. 


JOHN  XVI. 


259 


21  into  joy.  p  A  woman  when  she  is  in  travail  hath  sor- 
row, because  her  hour  is  come :  but  as  soon  as  she  is 
delivered  of  the  child,  she  remembereth  no  more  the 
anguish,  for  joy  that  a  man  is  born  into  the  world. 
•1  And  ye  now  therefore  have  sorrow :  but  I  will  see 
you  again,  and  'your  heart  shall  rejoice,  and  *your 
joy  no  man  taketh  from  you.  And  in  that  day  ye 
shall  ask  me  nothing.  *  Verily,  verily,  I  say  unto 
you,  Whatsoever  ye  shall  ask  the  Father  "in  my 


22 


23 


P  Isa  26.  17. 

1  ver.  6. 

'ch.  14.  1,  27;  20. 

19,  20 ;  Luke  24 

40,  41,  52;  Acta 

2.   46;  13.  52;   1 

Pet.  1.  8. 
•  Job  34.  29 ;  Prov. 

14.  10;   Rom.  8. 

35-39. 
'ch.  14.  13;  15.  16; 

Matt.  7.  7. 
n  Eph.  2.  18. 


again  for  our  justification"  (Rom.  4: 
25),  the  sorrow  of  the  disciples  was 
chviaed  into  joy,  the  very  matter  of 
grief  becoming  a  matter  of  joy,  as 
Christ's  cross  of  shame  has  become  the 
glory  of  the  Christian,  Gal,  6  :  14.  Peter 
describes  their  joy  (1  Pet.  1:3):  "  Bless- 
ed be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who,  according  to  his 
abundant  mercy,  begot  us  again  unto 
a  living  hope  through  the  resurrection 
of  Jesus  Christ  from  the  dead." — Bible 
Union  Version.  Though  not  stated,  it 
is  clearly  implied  that  the  rejoicing  of 
the  world  shall  be  turned  into  ceaseless 
sorrow. 

21.  A  woman,  etc.  Not  an  uncom- 
mon symbol  in  Scripture,  Isa.  21:3;  37  : 
3;  66  :  7  ;  Hos.  13  :  13.  "  The  pains  of 
childbirth  are  acute,  but  there  is  alle- 
viation in  the  thought  that  they  are  in- 
troductory to  the  existence  of  an  im- 
mortal creature,  in  whom  the  image  and 
glory  of  God  may  be  revealed  through- 
out eternity.  How  unutterably  more  sub- 
lime the  considerations — had  the  disci- 
ples been  in  a  position  to  entertain  them 
— connected  with  the  return  from  the 
dead  of  the  Saviour  of  the  world,  made 
perfect  through  suffering,  leading  cap- 
tivity captive,  and  having  the  keys  of 
death  and  hell !" — BowEN. 

22.  Your  heart  shall  rejoice. 
See  ch.  20  :  20  ;  Luke  24  :  52.  Your 
joy  no  man  taketh  from  you. 
The  joy  they  had  hitherto  possessed  as 
followers  of  Jesus  the  Nazarene  was 
soon  to  be  taken  away.  Not  until  his 
resurrection  did  they  fully  understand 
who  their  Master  was  or  what  was  the 
nature  of  his  mission.  This  event  at- 
tested all  his  teaching,  confirmed  all  his 
promises,  and  "  with  their  risen  Saviour 
their  buried  hopes  rose  and  mounted  on 
high,  no  more  to  fade."  Amid  all  the 
world's  hate  and  persecution  they  had 
a  peace  and  joy  which  the  world  could 


not  understand  and  which  never  forsook 
them. 

23.  In  that  day ;  a  day  dawning 
with  his  resurrection  and  fully  ushered 
in  at  Pentecost,  when  the  Spirit  de- 
scended. It  was  a  day  of  much  clearer 
light  than  the  preceding  one — a  day  of 
exceeding  brightness  compared  with  the 
awful  darkness  of  that  night  in  which 
the  Sun  of  Righteousness  was  eclipsed 
by  the  world's  sin.  Ye  shall  ask  me 
nothing.  The  English  word  "ask" 
is  used  in  this  verse  to  translate  two 
Greek  words  of  somewhat  different 
meaning.  The  one  in  this  clause  means 
"  to  question,"  "  to  ask  for  information," 
and  is  the  same  that  is  used  in  verses  19, 
30.  The  one  in  the  following  clause 
means  ''to  entreat,"  "petition,"  and  is 
used  in  verses  24  and  26.  By  keeping 
this  distinction  in  mind  the  apparent 
difficulty  of  this  passage  will  be  re- 
moved. The  meaning  of  the  Saviour'a 
words,  about  which  they  had  desired  to 
ask  him  (ver.  19),  would  soon  be  made 
apparent  by  his  death,  resurrection,  and 
by  his  teaching  (Luke  24  :  25-49),  so 
that  they  would  not  need  to  question 
him  concerning  them.  They  did,  how- 
ever, think  it  necessary  to  ask  him  a 
question  on  a  subject  that  was  perhaps 
in  their  minds  on  this  occasion,  but  the 
answer  of  the  Lord  could  not  have  been 
very  satisfactory.  See  Acts  1:6,  7. 
The  coming  day  was  also  to  be  the  dis- 
pensation of  the  Spirit,  and  he  would 
give  them  light  upon  their  difficulties. 
Verily,  verily,  I  say  «nto  you.  As 
much  as  to  say,  Not  only  will  there  be 
clearer  light  and  fuller  knowledge  in 
the  coming  time,  but  the  doors  of  heav- 
en's treasury  may  be  opened  in  my 
name.  In  my  name,  he  will  give 
it  you — J£e  will  give  you  in  my  name. 
Whatever  is  given  to  Christians  is  as 
though  it  were  given  to  Christ,  since  he 
and  they  are  one.     The  promise  in  to 


260 


JOHN  XVI. 


A.  D.  30. 


«ch.  15. 
4.4. 


11;  Phil 


24  name,  he  will  give  ii  you.  Hitherto  have  ye  asked 
nothing  in  my  name:  ask,  and  ye  shall  receive,  *that 
your  joy  may  be  full. 

25  These  things  have  I  spoken  unto  you  in  proverbs: 
but  the  time  cometh  y  when  I  shall  no  more  speak 
unto  you  in  proverbs,  but  I  shall  show  you  plainly 

20  of  the  Father.     "At  that  day  ye  shall  ask  in  my 

name:  and  I  say  not  unto  you.  that  I  will  pray  the   l^^-H-'^^'  ^7- 23. 


7  Luke  24,27;  Acta 
1.3. 


»  ver.  23. 


27  Father  for  you  :  *  for  the  Father  himself  loveth  you, 
because  ye  have  loved  me,  and  *»  have  believed  that  I 

28  came  out  from  God.  **  I  came  forth  from  the  Father, 
*  and  am  come  into  the  world :  again,  *  I  leave  the 
world,  and  go  to  the  Father. 


8. 

0  ch.  1.  1 ;  3.  13 ;  13. 
3;  17.5;  1  John 
1.2. 

*  ch.  3. 19. 

•  ch.  14.  28. 


the  disciples  as  believers,  and  is  there- 
fore without  limitation.  To  give  such 
a  promise  to  a  lover  of  the  world  would 
only  be  to  hurry  him  down  to  ruin,  just 
as,  according  to  the  story,  that  one  who 
asked  for  the  power  of  converting 
everything  he  touched  into  gold,  when 
his  desire  was  granted  died  of  famine. 
See  chs.  14  :  13  and  15  :  16  and  notes. 

24.  Hitherto  have  ye  asked  noth- 
ing ill  my  name,  Matt.  6:9-13.  They 
had  not  yet  fully  realized  that  the  Master 
whom  they  followed  and  looked  to  as  a 
Teacher  and  Friend,  and  even  as  the 
promised  Messiah,  was  the  only  Medi- 
ator between  God  and  man.  For  this 
reason  they  were  not  yet  prepared  to 
pray  in  his  name.  Besides  this,  it  was 
not  possible  to  pray  in  his  name  until 
his  resurrection  should  attest  the  effi- 
cacy of  his  atonement.  This  access  of 
all  believers  to  the  Father  through  the 
Lord  Jesus  Christ  was  one  of  the  special 
privileges  of  the  new  dispensation,  Eph. 
2  :  18.  That  your  joy  may  be  full. 
As  vast  a«  the  capacity  of  the  human 
heart  is  for  enjoving  the  love  and  good- 
ness of  God,  'so  broad  and  full  is  the 
promise. 

25-33.  Concluding  Words  of 
Promise,  Warning,  and  Comfort. 

25.  Spoken  unto  you  in  proverbs 
—parables  or  dark  sayings.  The  ref- 
erence is  to  this  whole  discourse.  His 
words  on  the  subjects  treated  of  seemed 
very  dark  and  mysterious  to  the  dis- 
ciples. The  time  cometh  ;  the  hour 
mentioned  in  vers.  16,  23.  I  shall 
show  you  plainly  of  the  Father, 
no  longer  using  parables  and  figures  to 
express  his  meaning.  The  Sou  is  the 
only  one  who  can  reveal  the  Father, 
ch.  1  :  18;  Matt.  11  :  27.    Through  the 


clearer  revelation  that  should  be  made 
of  himself  by  his  resurrection,  by  his 
own  teachings  (Luke  24  :  25-49),  and 
the  teaching  of  the  Holy  Spirit,  the  Fa- 
ther also  would  be  revealed  in  the  ful- 
ness of  his  character.  He  would  hence- 
forth be  known  not  only  as  the  Al- 
mighty, Wise,  and  Eternal  One,  but  as 
the  Just  One,  yet  the  Justifier  of  the  un- 
godly— as  the  God  of  love  who  sent  his 
Son  to  suffer  and  die  for  sinners — as  God 
in  Christ  reconciling  the  world  unto 
himself. 

26.  "The  Lord  is  now  describing  the 
fulness  of  their  state  of  communion 
with  himself  and  the  Father  by  the 
Spirit.  He  is  setting  in  the  strongest 
light  their  reconciliation  and  access  to 
the  Father."  —  Alford.  Hence  he 
says.  At  that  day  ye  shall  ask  in 
my  name.  When  they  shall  have 
reached  that  more  advanced  state  of 
knowledge  they  will  not  hesitate,  but 
it  will  be  their  custom  to  ask  whatever 
they  need  in  the  name  of  Christ.  I  say 
not  unto  you,  that  I  will  pray  the 
Father  for  you,  etc.  "  I  say  not  this 
simply,  but  something  more.  The  Sa- 
viour does  not  mean  to  deny  that  he 
will  intercede  with  the  Father  for  his 
disciples,  but  rather  to  lead  their  minds 
beyond  this  truth,  which  he  had  fre- 
quently stated,  to  another  —  that  the 
Father  is  one  with  him  in  loving  them 
(ver.  27),  so  that  his  intercession  for 
them  must  prevail. "—iV^r.  Am.  Tr.  Soc. 
From  God,  better, /row  the  Father. 

28.  This  verse  seems  to  be  a  general 
summary  of  our  Lord's  office  and  mis- 
sion. Its  connection  with  what  has 
preceded  appears  to  be  this  :  The  dis- 
ciples have  believed,  and  rightly  too, 
that  he  came  from  God.     But  in  order 


A,  D.  30. 


JOHN    XVI. 


261 


29  His  disciples  said  unto  him,  Lo,  'now  speak  est  thou 

30  plainly,  and  speakest  no  proverb.  Now  are  we  sure 
that  «thou  knowest  all  things,  and  needest  not  that 
any  man  should  ask  thee :  by  this  •*  we  believe  that 
thou  earnest  forth  from  God. 

31,  32  Jesus  answered  them,  Do  ye  now  believe?  'Be- 
hold, the  hour  cometh,  yea,  is  now  come,  that  ye  shall 
be  scattered,  ^  every  man  to  his  own,  and  shall  leave 
me  alone :  and  '  yet  I  am  not  alone,  because  the  Fa- 

33  ther  is  with  me.  These  things  I  have  spoken  unto 
you,  that  "*  in  me  ye  might  have  peace.     °  In  the  world 

Tim.  3.  12;  Heb.  11.  25;  Rev.  7.  14. 


'  vers.  16-19. 
«ch.  21.    17.     See 

Malt.  9.  4. 
•»  ver.  27  ;  ch.  17.  8. 
» Zech.  13.  7. 
k  ch.  20.  10. 
ch.  8.  16,  29;  14 

10,  11. 
"  ch.  14.  27 ;   Isa. 

9.  6 ;  Rom.  5.  1 ; 

Eph.  2.  14;  Col. 

1.  20. 
»  ch.     15.     19-21 ; 

Acts    14.   22;    i 

Thess.    3.    4;    2 


to  accomplish  his  work  as  man's  Re- 
deemer he  must  endure  the  cross,  pass 
through  the  grave,  and  ascend  to  the 
Father  again.  Their  faith,  therefore, 
should  embrace  the  latter  truth  as  well 
as  the  former.  That  view  of  Christ, 
however  exalted  it  may  be,  which  in- 
cludes only  his  holy  and  beneficent  life, 
and  leaves  out  of  account  his  atoning 
death,  is  but  partial  and  incomplete. 

29.  His  disciples  said  unto  him, 
Lo,  now  speakest  thou  plainly. 
Even  now,  as  they  catch  a  glimpse  of 
his  meaning,  though  he  appears  to  sj^eak 
with  no  greater  plainness,  he  seems  to 
them  to  anticipate  the  coming  time, 
ver.  25. 

30.  Now  are  we  sure  {now  we  know) 
that  thou  knowest  all  things.  He 
knew  the  difficulty  they  hesitated  to  ex- 
press (ver.  19),  and  answered  it  to  their 
satisfaction.  If  he  could  thus  read  their 
thoughts  and  feelings,  they  were  per- 
suaded that  he  knew  the  secrets  of  all 
hearts,  that  he  knew  all  things.  And 
needest  not,  etc.  No  open  inquiry  is 
necessary,  for,  as  in  their  case,  even  the 
secret  desire  is  known  to  him.  By 
this — that  is,  by  the  revelation  of  his 
wonderful  knowledge  which  he  had  just 
made.  They  seem  now  for  the  first  time 
to  be  particularly  impressed  with  this, 
yet  he  had  on  several  previous  occasions 
given  utterance  to  their  thoughts  and 
the  thoughts  of  his  enemies,  showing 
his  superhuman  knowledge.  We  be- 
lieve that  thou  earnest  forth  from 
God.  They  are  very  confident  that  they 
have  understood  his  meaning,  but  it  is 
evident  that  they  had  not  risen  to  the 
full  conception  of  his  words  in  verse  28. 
Through  his  humiliation  they  perceive 
his  high  origin,  but  are  blind  to  the 
lact  of  his  sufi"erings  and  the  glory  to 


follow.  Yet,  as  Olshausen  remarks, 
"  the  words  of  Christ  were  not  spoken 
in  vain.  The  disciples  divined  the  rich- 
ness of  their  meaning,  and  preserved 
them  in  their  hearts  till  subsequently 
the  Spirit  caused  these  seeds  to  germi- 
nate and  bring  forth  their  abundant 
fruits  "  according  to  promise,   14  :  26, 

31,  32.  Do  ye  now  believe  ?  Jesus 
makes  no  further  attempt  to  correct  their 
misapprehension,  but  leaves  this  for  the 
coming  day  of  the  Spirit.  He,  however, 
would  dissuade  them  from  too  much  self- 
confidence,  for  he  plainly  intimates  that 
their  faith,  though  loving  and  sincere,  is 
weak  and  imperfect.  Very  similar  was 
his  treatment  of  Peter,  13  :  37,  38.  Be- 
hold, the  hour  cometh,  the  hour  of 
his  arrest,  trial,  and  persecution ;  yea, 
is  now  come  ;  "  immediately  follow- 
ing the  hours  of  sweet  and  serene  com- 
panionship with  Christ,  in  which  he  had 
washed  their  feet  and  in  which  he  had 
cleansed  their  hearts  by  his  gracious 
words." — BowEN.  That  ye  shall  be 
scattered  as  sheep  (Zach.  18  : 7),  every 
man  to  his  own  home  or  business  (20 : 
10),  and  shall  leave  me  alone,  show- 
ing that  their  faith  was  not  so  strong  and 
so  deeply  grounded  in  the  knowledge  of 
him  and  his  works  as  they  now  supposed. 
And  yet  I  am  not  alone,  because 
the  Father  is  Avith  me.  Said  for  his 
own  comfort.  The  unfaithfulness  of  the 
disciples  would  not  deprive  him  of  all 
comfort  and  companionship.  He  was, 
indeed,  in  that  hour  of  darkness  deprived 
of  the  sensible  manifestation  of  the  Fath- 
er's presence,  but  only  of  this.  Christ,  as 
a  man,  felt  keenly  the  need  of  human 
sympathy,  and  the  temporary  desertion 
of  his  disciples  in  the  hour  of  need  must 
have  deeply  pained  him. 

33.  The  words  just  spoken  containeJ 


262 


JOHN  xvr. 


A.  D.30. 


ye  shall  have  tribulation  ; 
have  overcome  the  world. 


but  be  of  good  cheer;  "I 


ocl).12.31  ;Roin.8 
•61 ;  1  John  4.  4 
5.4. 


a  milil  rebuke,  which  the  disciples  must 
have  felt.  It  was  not  intended,  however, 
todiscouragetheni.butall  these  things 
which  he  had  spoken  to  them  in  this 
discourse,  beginning  with  ch.  13  :  31, 
were  said  in  order  that  in  him  they 
might  have  peace — his  own  peace,  14  : 
L17.  This  ''  ])eace  embraces  all  that  con- 
stitutes rest,  contentment,  and  true  hap- 
piness of  heart  on  the  basis  of  the  Chris- 
tian's salvation  and  vital  union  with 
Christ." — ScHAFF  in  Lange.  In  the 
world  ye  shall  have  tribulation, 
ye  have  tribulation.  It  is  their  normal 
state  in  the  world  ;  what  they  might  al- 
ways expect  here  below.  This  fact  itself 
was  a  comforting  sign  that  they  were 
not  of  the  world.  Their  love  to  Jesus 
and  their  faith  in  him,  though  but  feeble, 
transferred  their  citizenship  to  a  higher 
world.  This  "  tribulation  is  both  perse- 
cution from  without  and  distress  from 
within.  The  happiness  of  Christians  in 
this  life  is  subject  to  frequent  interrup- 
tions and  disturbances  from  their  remain- 
ing infirmities  and  sins,  as  well  as  from 
an  ungodly  world.  Yet  deep  down  at 
the  bottom  peace  continues  to  reign,  how- 
ever much  the  surface  of  the  ocean  of 
life  may  be  agitated  by  wind  and  storm." 
— ScHAFF  in  Lange.  But  be  of  good 
cheer;  I  have  overcome  the  world. 
The  world  might  gain  a  temporary  ad- 
vantage over  tliem,  as  foretold,  ver.  32. 
But  Christ  has  overcome  the  world  by 
resisting  the  temptations  of  its  prince, 
and  enduring  the  severest  sufl'erings  it 
could  inflict,  and  has  triumjihed  at  last 
over  death  itself  Christ  has  done  this 
for  his  people,  and  hence  their  final  vic- 
tory over  the  world  is  assured  in  him. 
The  discourse  closes,  as  it  begins,  with 
exhortations  to  trust  in  Christ  and  to 
take  comfort  in  him,  14  :  1. 

Practical  Remarks. 

1.  The  teachings  of  the  Bible  and 
the  aid  of  the  Holy  Spirit  are  helps 
and  means,  provided  beforehand,  to 
keep  Christians  from  falling.  Christ's 
words  are  to  us,  as  they  were  to  the 
disciples,  signal-lights  to  show  us  where 
danger  lies,  vers.  1,  4 ;  Ps.  37  :  31 ;  119  : 
11,98;  2  Tim.  1  :  13,  14;  3  :  16,  17. 

2.  When    God  renews    the  soul    he 


does  not  change  its  surroundings  nor 
remove  it  from  the  world.  But  he 
clothes  the  Christian  with  the  power 
of  patience,  meekness,  humility,  and 
self-denial,  and  thus  fits  him  to  endure 
all  the  trials  of  life,  vers.  2,  33  ;  Ps.  34  : 
19 ;  2  Cor.  4  :  17,  18 ;  2  Tim.  3  :  11-14 ; 
Matt.  5:5;  Gal.  5  :  22,  23 ;  Luke  21  : 
19;  ch.  17  :  15. 

3.  That  a  man  is  sincere  is  no  evidence 
that  he  is  right.  His  conviction  may 
be  the  result  of  his  inexcusable  igno- 
rance of  God.  Conscience  is  a  safe 
guide  only  when  enlightened  by  the 
word  of  God,  vers.  2,  3 ;  Acts  26  :  9 ; 
Rom.  9  :  31-33  ;  10  :  2,  3. 

4.  We  often  suffer  from  doubts  and 
fears  and  sorrow  of  heart  when  there 
are  in  the  Bible  truths  and  promises, 
most  clear  and  precious,  that  would 
remove  them  all.  Like  the  disciples, 
we  fail  to  appropriate  and  apply  what 
we  have  heard,  and  neglect  the  oppor- 
tunities we  have  for  gaining  more  know- 
ledge, such  as  will  be  adapted  to  our 
case,  vers.  5,  6. 

5.  What  seems  to  us  best  is  often  not 
expedient.  Especially  is  this  true  of 
man's  views  with  respect  to  the  work 
of  redemption.  What  is  necessary  to 
atone  for  sin  and  secure  man's  salvation 
and  the  blessing  of  the  Spirit's  ministry 
only  the  Author  of  salvation  knows. 
Not  what  we  think,  but  what  God  says, 
is  the  truth  concerning  this  matter,  ver. 
7;  Matt.  17  :  5;  Acts  3  :  22,  23;  Luke 
24  :  26,  46 ;  Acts  17  :  3 ;  1  Pet.  1  :  11. 

6.  The  Holy  Spirit  is  not  only  a 
Comforter  dwelling  in  God's  people, 
but  he  is  also  their  Helper  against  the 
world,  for  he  makes  their  testimony 
for  the  truth  and  against  sin  effective. 
He  causes  men  to  see  more  clearly  the 
nature  of  sin,  the  need  of  righteous- 
ness, and  the  certainty  of  judgment; 
revealing  the  truth  concerning  Christ 
to  Christ's  disciples,  he  also  prepares 
the  way  for  the  entrance  of  that  truth 
into  the  minds  and  hearts  of  others, 
ver.  8 ;  Acts  2  :  37  ;  4:4;  16  :  30 ;  7  : 
54  ;  24  :  25. 

7.  The  preaching  of  Christ ;  his  divine 
character  ;  the  glory  he  renounced  ;  the 
state  of  humiliation  he  assumed  ;  his 
labors  for  the  good  of  man  ;  the  things 
he  suffered  and  the  reason  of  his  suffer- 


A  D.  30. 


JOHN   XVi. 


26S 


ing;  his  present  exaltation;  his  coming 
kingdom  and  glory  ;  and  his  long  suffer- 
ing toward  sinners, — are  the  means  the 
Holy  Spirit  uses  to  reveal  the  world's 
guilt,  helplessness,  and  condemnation, 
vers.  8-11. 

8.  *'  We  must  teach  people  as  they 
are  able  to  bear,  and  be  patient.  A 
man  may  be  a  good  man,  and  yet  not 
able  to  bear  the  whole  truth." — Ryle. 
Still,  in  proportion  to  our  diligence  in 
learning  the  first  principles  of  the  doc- 
trine of  Christ  shall  we  be  able  to  re- 
ceive and  profit  by  the  new  treasures 
of  wisdom  and  knowledge  which  God 
is  ever  ready  to  bestow.  If,  therefore, 
we  cannot  bear  certain  doctrines  of 
Scripture,  it  is  because  we  have  neglect- 
ed those  that  naturally  come  before 
them  and  prepare  the  way  for  them, 
vers.  12,  13;  Heb.  5  :  11-14;  6  :  1. 

9.  We  should  ever  seek  to  exalt 
Christ — in  our  lives  to  reveal  his  mind 
and  will.  All  the  faculties  of  our 
being  should  be  so  yielded  to  his  con- 
trol that  he  shall  be  glorified  in  us  in 
all  things.  Thus  it  will  be  seen  that 
we  have  been  taught  by  the  Spirit  and 
that  our  religion  is  the  religion  of  the 
Spirit.  "  All  true  teaching  agrees 
with  the  testimony  of  the  Spirit  in 
glorifying  Christ,"  vers.  14,  15;  1  Cor. 
6  :  20;  Gal.  2  :  20;  5  :  24;  1  Cor.  2  :  2. 

10.  There  are  many  truths  in  the 
Bible  so  plain  that  all  can  understand 
them,  yet  there  are  depths  in  it  which 
none  can  fathom.  We  need  to  search 
with  painstaking  care  even  those  por- 
tions most  familiar  to  us,  and  ask  as  we 
read,  "  What  is  this  that  he  saith  ?"  If 
we  do  not  obtain  what  we  expect,  we 
shall  find  something  better,  vers.  16- 
24;  ch.  5  :  39 ;  Acts  17  :  11 ;  1  Pet.  1  : 
10;  1  Kings  3  :  9,  11,  12;  Prov.  2:3-5; 
James  1  :  5. 

11.  "  The  cross  of  our  Lord  was  the 
source  of  his  glory,  Phil.  2  :  8,  9 ;  Rev. 
5  :  9,  13.  And  so  it  is  still  with  the 
Christian,  whose  sharpest  sufferings  are 
the  birth-pangs  of  his  highest  joys  (2 
Cor.  4  :  17),  and  with  the  whole  church 
collectively  "  {Annotated  Paragraph 
Bible),  ver.  20. 

12.  Sorrow  the  Christian  will  have 
so  long  as  he  is  in  a  world  where  sin  is, 
but  the  privilege  of  rejoicing  even  in 
the  midst  of  this  sorrow  is  a  gift  that 
accompanies  salvation.  Men  may  take 
away  his  property,  health,  liberty,  and 


all  his  social  privileges,  but  they  can- 
not take  away  his  Saviour  nor  undo 
the  work  that  he  has  done ;  and  there- 
fore they  cannot  rob  him  of  his  joy, 
ver.  22  ;  Acts  5  :  41 ;  Rom.  5:8;  12  : 
12 ;  2  Cor.  7:4;  Phil.  3  :  8 ;  1  Tim.  4  : 
10;  2Tim.  1  :  12. 

13.  The  Christian's  joy  may  be  vol- 
untarily surrendered  for  a  time  by  his 
ceasing  to  abide  in  Christ's  love,  by 
neglect  of  duties,  especially  the  duty 
of  prayer,  for  there  must  be  fulness  of 
faith  and  prayer  if  we  would  have  ful- 
ness of  joy,  vers.  23,  24. 

14.  A  correct  knowledge  of  God  is 
a  matter  of  great  importance  in  the 
Christian  faith,  and  it  always  includes 
a  just  apprehension  of  the  person  and 
mission  of  Christ,  vers.  25-28. 

15.  "Alas  for  those  who  love  not 
Christ!  The  Father  loves  them  not. 
Ten  thousand  mighty  merits  will  go  for 
naught  if  they  have  no  love  to  Christ 
to  show.  The  very  mention  of  such 
merits  will  prove  that  they  have  not 
the  love  of  Christ  in  them  "  (BowEN), 
ver.  27. 

16.  "  When  Christ  came  forth  from 
the  Father,  he  so  came  into  the  world 
as  never  to  leave  the  Father ;  and  he 
so  left  the  world  and  went  unto  the 
Father  as  never  to  leave  the  world  " 
(Augustine,  as  quoted  by  Burgon), 
ver.  28. 

17.  The  same  truth  heard  at  different 
times  makes  a  different  impression  on 
the  mind.  This  shows  the  need  of  the 
guidance  of  the  Spirit,  that  we  may 
receive  the  correct  impression  when  we 
hear  or  read  the  word  of  God.  When 
the  truth  is  not  relished  or  understood 
the  hearer,  and  not  the  teacher,  may  be 
at  fault.  Hence  the  frequent  need  of 
the  Saviour's  exhortation,  Matt.  11  : 
15;  vers.  29,  30. 

18.  It  is  well  to  occasionally  present 
the  truths  of  Christianity  in  their 
strongest  light  as  evidences,  in  order 
to  confirm  weak  believers  in  the  faith, 
if  for  no  other  reason,  vers.  29,  30. 

19.  In  hours  of  prosperity  we  have 
great  confidence  in  ourselves;  only  in 
times  of  trial  do  we  learn  our  weakness, 
vers:  31,  32 ;  Matt.  26  :  35,  69-74 ; 
Mark  14  :  50. 

20.  If  the  Christian  wanders  from 
Christ,  he  forsakes  One  whom  the  Fath- 
er would  not  forsake — One  with  whom 
are  life  and  light  and  hope  and  heaven 


264 


JOHN  XVII. 


A.  D.  30. 


Our  Lor(Vs  intercessory  prayer. 

XVII.  THESE  words  spake  Jesus,  and  lifted  up  his 
eyes  to  heaven,  and  said.  Father,  p  the  hour  is  come ; 
glorify  thy  Son,  that  thy  Son  also  may  glorify  thee : 


Pch.  7.  30; 
12.  23 ;  13. 


i.    7fi; 
31,3? 


and  all  angelic  hosts — to  find  only  his 
own  miserable  heart  of  fear,  his  own 
lielplessness  and  sinfulness.  But  though 
we  wander  from  him,  he  forsakes  not 
us.  for  his  love  to  us,  not  ours  to  him, 
like  an  unseen  cord  binds  us  to  him, 
and  suffers  us  to  go  so  far  away  and  no 
farther,  vers.  31,  32. 

21.  There  is  no  true  abiding  peace 
for  the  wicked.  Peace  is  only  for  the 
righteous,  and  righteousness  is  found 
alone  in  Christ.  Sin  is  in  the  world, 
and  therefore  only  sorrow  and  tribula- 
tions al)ound,  ver.  33. 

22.  The  way  to  heaven  is  not  all  sun- 
shine and  flowers ;  in  the  Christian 
warfare  there  are  always  the  cross  and 
the  battle  before  the  crown  and  the 
eternal  rest.  But  why  should  we  fear 
when  our  Captain  is  the  world's  Con- 
queror? This  is  the  victory  that  over- 
cometh  the  world,  even  our  faith  in 
him,  ver.  33  ;  1  John  5  :  4,  5. 

CHAPTER  XVII. 

In  the  temple  of  revelation  this  chap- 
ter is  the  inner  sanctuary.  It  consists 
of  Christ's  sacerdotal  or  high-priestly 
prayer,  in  which  he  anticipates  the 
completion  of  his  sacrifice  for  sin, 
and  on  the  ground  of  that  finished 
work  intercedes  for  his  people.  Thus 
absorbed  in  his  communion  with  the 
Father,  his  thoughts  are  withdrawn 
from  the  immediate  present;  theglorious 
future  is  before  him,  and  he  views  his 
earthly  work  as  completed  and  in  the 
past.  (See  especially  ver.  12.)  It  thus 
enables  us  better  to  understand  the  as- 
sertion that  "he  ever  liveth  to  make  in- 
tercession for  them,"  Heb.  7  :  25.  We 
are  made  to  see  and  feel  what  Jesus  is 
now  doing  for  us.  The  prayer  divides 
itself  into  three  main  sections.  The 
first  (vers.  1-5)  respects  primarily  him- 
self; the  second  (vers.  6-19),  the  apos- 
tles ;  the  third  (vers.  20-26),  believers 
generally. 

1-5.  Prayer  especially  for  Him- 
self. Those  things  which  he  seeks 
for  himself   were   preparatory   to   the 


conferring  of  blessings  on  his  apostles 
and  disciples. 

1.  These  words;  those  just  spoken 
to  the  eleven,  chs.  14-16.  He  begins  to 
speak  of  his  disci})les  to  the  Father  as 
soon  as  he  ceases  to  speak  of  the  Father 
to  his  disciples,  passing  at  onc^  fr(»m 
his  teaching  on  earth  as  Proph*:!  t.  .  is 
intercession  in  heaven  as  Priest.  Lilt- 
ed up  his  eyes  to  heaven.  Pre- 
senting him  vividly  as  John  saw  and 
vividly  remembered  him.  Perhaps  he 
was  in  the  open  court  around  which 
the  house  was  built,  and  thus  under  the 
open  sky  (ch.  14  :  31 ;  18  :  1),  which  is 
the  symbol  of  God's  home  because  of 
its  exaltation,  purity,  beauty,  unchange- 
ableness,  and  infinity.  The  upward 
look  befits  his  ti-iumphant  state.  In  hia 
prayer  of  agony  he  was  prostrate  on  the 
ground.  Matt.  26  :  39.  Father.  The 
fact  of  his  Sonship  is  the  foundation  of 
his  plea;  the  sense  of  his  Sonship  is 
its  spirit;  hence  the  word  Father  often 
recurs  in  the  prayer,  as  it  here  begins  it. 
Not  here  ''my  Father,"  because  he 
takes  with  him  his  disciples ;  not  here 
or  ever  "  our  Father,"  because  God  is 
not  their  Father  as  he  is  Christ's.  They 
have  their  sonship  in  the  Son,  and 
hence  do  not  go  to  the  Father  with  him, 
but  are  taken  to  the  Father  by  him. 
When  under  a  sense  of  his  humiliation 
he  said  "My  Father"  (Matt.  26:39, 
42),  but  now,  as  representing  the  inter- 
cessions of  a  glorified  Mediator,  "  Fa- 
ther "  was  the  most  fitting.  The  hour 
is  come;  that  hour  which  was  ever 
clear  and  full  in  his  view  and  often 
mentioned  in  his  later  ministry — the 
completion  of  his  work  in  his  self-sacri- 
fice on  the  cross.  Hence,  naturally,  he 
simply  says  the  hour.  To  his  thought, 
as  he  enters  upon  this  holy  communion 
with  the  Father,  the  end  is  already 
reached,  the  sacrifice  accomplished. 
Glorify  thy  Sou,  since  by  divine 
purijose,  covenant,  and  right  this  glory 
was  at  once  to  succeed  that  sacrifice. 
The  glory  intended  is  his  exaltation  to 
be  "  Head  over  all  things  to  the  church," 
Eph.  1  :  22.     He  says  not  me,  but  tk^ 


A.  D.  30. 


JOHN   XVII. 


265 


2  "Jas  thou  hast  given  him  power  over  'all  flesh,  'that   <ich.5. 21-27; Dan. 
he  should  give  eternal  life  to  as  many  as  thou  hast   ,  LuJ-t's^e'^'^"  ^'  ^* 

3  given  him.     And  Hhis  is  life  eternal,  that  they  might  •  ch.  4.  i4;  lo.  28. 
know  thee  "the  only  true  God,  and  Jesus  Christ,   *isa.  53.  ii;  Jer, 


9.24;  IJohnS.  20. 


n  Jer.  10. 10;  1  Cor.  8.  4;  1  Thess.  1.  9. 


Son,  to  express  most  strongly  the  rea- 
son why  this  prayer  could  be  offered 
and  must  be  answered.  (See  above.) 
Both  the  Sonship  and  the  glory  are 
those  not  simply  of  the  divine  Lord, 
but  of  the  divine-human  Jesus  Christ. 
That  thy  Son  also  may  glorify 
thee.  Christ's  exaltation  was  in  order 
that  hi  might  save  m^n  (Acts  5  :  31), 
but  in  saving  men  he  glorifies  the  Fa- 
ther, because  the  purpose  of  salvation 
was  of  the  Father's  love  (ch.  3  :  16), 
and  hence  the  accomplishment  of  salva- 
tion is  the  revelation  of  that  purpose 
and  the  manifestation  of  that  love. 
Compare  Eph.  1  :  17-23.  Thus  the  one 
love  of  Christ  has  here  three  move- 
ments— toward  himself,  toward  his  peo- 
ple, and  toward  his  Father. 

2.  As — more  exactly,  according  as, 
introducing  both  a  measure  and  a  rea- 
son for  the  preceding  request — thou 
hast  given  him  power,  from  eter- 
nity, by  purpose  and  promise.  The 
poioer  or  authority  was  redemptive, 
and  thus  founded  on  his  sacrifice.  Matt. 
28  :  18.  Hence  for  its  exercise  and  ends 
he  must  be  glorified.  (See  Phil.  2  :  9.) 
All  flesh  ;  all  mankind  viewed  as  sin- 
ful and  guilty.  Only  through  atone- 
ment for  sin  did  Christ  gain  such  au- 
thority or  right  over  sinful  men  that  he 
could  impart  to  them  eternal  life.  None 
the  less  was  the  authority  "given"  by 
the  Father,  for  the  Son  himself  was 
by  the  Father  "  given  "  to  make  atone- 
ment, that  {in  order  that)  he  should 
{may)  give  eternal  life.  The  "pow- 
er "  to  save  was  the  Father's  gift  to  the 
Son  for  men  ;  the  exercise  of  that  power 
would  be  the  Son's  gift  to  men  for  the 
Father.  The  salvation  given  is  "  eter- 
nal life  "  to  as  many  as  thou  hast 
given  him  ;  only  to  those  given  in 
the  election  of  love  (Rom.  8  :  28-30 ; 
compare  ch.  6  :  44) — to  each  and  every 
one  of  these  without  failure.  The  Greek 
emphasizes  the  last  of  these  points  as  a 
translation  cannot :  That  all  lohich  thou 
hast  given  him,  to  them  he  should  give 
eternal  life. 

3.  And  this  is  life  eternal  (and 

28 


the  eternal  life  is  this),  that  they 
might  know  (rather,  that  they  knoto, 
or,  simply,  to  know)  thee,  etc.,  the  ex- 
pression being  about  equivalent  to  the 
infinitive  mood.  Compare  a  very  sim- 
ilar construction  in  ch.  13  :  34.  The 
knowledge  of  God  and  Christ  is  eternal 
life  ;  and  this  knowledge  is  not  a  mere 
conception  of  the  mind  or  an  excite- 
ment of  the  feelings,  but  a.  personal  an(f 
experimental  knowing,  which  is  com 
menced  on  earth  and  consummated  in 
heaven,  and  is  connected  with,  and  rests 
upon,  the  j)artaking  by  believers  of  the 
divine  nature,  2  Pet.  1  :  4.  This  know- 
ledge of  God  also  is  only  manifested 
through  Jesus  Christ,  Matt.  11  :  27 ; 
John  1  :  18 ;  14  :  9 ;  1  John  4  :  12 ;  2 
Cor.  3:18;  4:6.  "  Knowing  is,  in 
John's  style  of  thought,  invariably  to 
be  regarded  as  simultaneous  with  be- 
lieving (see  on  ch.  6  :  69) ;  but  in  be- 
lieving the  object  of  belief  becomes  the 
possession  of  man — passes  over  into  his 
subjectivity.  See  on  Heb.  11:1;  4:2. 
In  faith  and  knowledge,  consequently, 
eternal  life  is  embraced." — Tholuck. 
The  following  pertinent  remarks  of  Dr. 
A.  Carson  on  this  passage  {Knowledge  of 
Jesus,  p.  195)  accord  with  the  above 
view  :  "  This  passage  not  only  identifies 
the  character  of  the  Son  with  that  of 
the  Father,  but  by  ascribing  eternal 
life  to  the  knowledge  of  this  character 
identifies  both  with  the  gospel.  It  could 
not  be  life  eternal  to  know  the  Son  if  he 
were  not  the  same  God  with  the  Father. 
It  could  not  be  eternal  life  to  know  both 
the  Father  and  the  Son  unless  this  know- 
ledge is  substantially  the  same  with  the 
knowledge  of  the  gospel ;  for  he  that 
believeth  the  gospel  shall  be  saved  ;  he 
that  believeth  not  the  gospel  shall  be 
damned.  .  .  .  The  very  knowledge  of 
God  is  eternal  life.  Now,  without  faith 
in  the  gospel  it  is  impossible  for  any  one 
who  hears  it  to  be  saved.  If  to  know 
God  is  eternal  life,  the  knowledge  of 
God  implies  the  belief  of  the  gospel. 
Knowledge  and  faith  are  very  different 
things  in  themselves,  and  may  often 
exist  in  opposition  with  respect  to  the 


266 


JOHN  XVII. 


A.  D.  30. 


thine  own  seL  with  the  glory  ^  which  I  had  with  thee   '  Sjg-  ^^-  ^^'  ^-  >  ^■*- 
before  the  world  was.  •  ch".'4. 34 ;  19. 30. 

•  ch.  14. 31 ;  15.  10.    »•  ch.  1.  1, 2 ;  10.  30 ;  Phil.  2.  6 ;  Col.  1. 15, 17 ;  Heb.  1.  3, 10. 


same  object;  but  with  respect  to  the 
gospel  in  the  divine  character,  know- 
ledge cannot  exist  without  faith,  and 
iaith  cannot  exist  without  knowledge  ; 
for  eternal  life  is  promised  to  each  of 
them,  and  denied  to  the  want  of  either 
of  them.  In  this  case,  then,  the  one 
cannot  exist  without  the  other  in  unison. 
.  .  .  The  existence  of  the  one  secures 
the  existence  of  the  other."  The  only 
true  God;  the  only  Being  who  is  truly 
God,  in  contrast  with  all  else  that  is 
called  or  treated  as  such.  Man,  made 
in  God's  image,  finds  his  life,  his  su- 
preme and  eternal  good,  only  in  loving 
communion  with  him.  And  Jesus 
Christ,  Avhom  thou  hast  sent.  By 
the  knowledge  of  the  Son  we  attain  a 
knowledge  of  the  Father,  ch.  14  :  9. 
(For  this  order  see  1  John  1:3;  5  :  20.) 
He  was  sent  in  order  to  reveal  the  Fa- 
ther and  be  "  the  way  "  to  the  Father. 
Christ  both  was  sent  and  came,  acting 
equally  of  his  Father's  and  of  his  own 
will.  It  was  the  design  of  God  that 
eternal  life  should  be  limited  to  those 
who  recognize  and  glorify  the  true  God 
as  opposed  to  all  false  gods,  and  Jesus 
Christ  as  opposed  to  all  false  Christs,  1 
Cor.  8 : 5,  6 ;  1  John  5 :  20.  It  is  worthy 
of  note  that  this  is  the  first  and  only 
time  that  the  Lord  couples  his  own 
name  and  the  title  of  Christ  or  Messiah 
together.  The  apostles  after  this  seem 
to  have  been  ordinarily  accustomed  to 
speak  of  him  thus,  as  Jesus  Christ  or 
Christ  Jesus.  (See  the  multitude  of 
cases  in  the  Acts  and  the  Ej)istles.) 

4.  I  have  glorified  thee — /  and 
tliee  both  emphatic,  as  also  in  the  next 
verse.  In  th  is  verse  it  is,  /  have  glorified 
thee ;  in  the  next  it  is  reversed  :  Do  thou 
glorify  me.  Notice  that  he  now  for  the 
first  time  in  his  prayer  says  **  I,"  as 
though  the  mention  of  his  earthly  mis- 
sion and  of  his  own  name  had  made 
him  conscious  of  himself.  The  glorifi- 
cation of  the  Father  here  is  other  than 
that  in  verse  1,  since  that  was  future, 
but  this  past.  Yet  the  work  of  Christ 
in  heaven  is  a  continuation  of  his  work 


on  earth.  The  two  constitute  one  com- 
I)lete  work,  which  throughout  reveals 
the  redemptive  love  of  the  Father  or 
glorifies  him,  ch.  1  :  14.  On  the 
earth,  conceiving  his  earthly  sacri- 
fice as  already  ended  and  of  the  past. 
I  have  finished — the  approved  read- 
ing gives  having  finished ;  i.  e.  by  finish- 
ing— the  work  which  thou  gavest 
me  to  do,  stating  why  the  Father  may 
and  must  do  what  is  asked  in  ver.  5. 
Yet  it  is  not  a  hireling's  demand  for  his 
pay,  but  filial  love  meeting  paternal 
love,  and  urging  that  which  "  the  law 
of  love"  in  both  demanded,  and  which 
"  love  as  a  law  "  could  not  fail  to  bestow. 
5.  And  now — at  this  time,  pleading 
the  completion  of  the  work  just  stated 
— O  Father,  glorify  thou  me  with 
thine  own  self.  The  order  in  the  Greek 
is.  Glorify  me  thou,  Father,  with  thyself, 
by  which  the  words  referring  to  the  Fa- 
ther are  together,  as  though  the  thought 
on  touching  the  Father  clung  to  him. 
"  With  thyself,"  or  hy  the  side  of  thyself, 
shows  a  painful  sense  of  present  re- 
moval and  the  longing  of  love  to  be 
wholly  with  its  object.  The  conscious- 
ness of  Christ's  single  personality  was 
determined  not  less  by  his  human  na- 
ture and  experiences  than  by  his  divine 
nature  and  relations.  While  in  the 
flesh,  bearing  sin,  he  was  absent  from 
the  Father.  The  completion  of  sin- 
bearing  would  be  a  return  to  the  Fa- 
ther. After  that  he  would  be  by  the 
side  of  his  Father.  Herein  the  Chris- 
tian's experience  conforms  to  that  of 
Christ,  2  Cor.  5  : 1-8.  With  the  glory 
which  I  had  with  thee  before  the 
world  was.  Here  appears  the  purely 
divine  consciousness,  as  in  the  preced- 
ing clause  the  purely  human.  Before 
the  world  was — that  is,  from  eternity. 
There  was  the  purely  divine  glory  of 
the  eternal  Son  with  the  eternal  Father. 
Christ  asks  to  be  glorified  with  this, 
yet  not  to  have  simply  a  return  of  that 
very  state,  save  in  respect  of  being  with, 
or  by  the  side  of,  the  Father:  This  iu 
shown   by  repeating  and   emphasiaiug 


A..  D.  30. 


JOHN  XVII. 


367 


6  "I  have  manifested  thy  name  unto  the  men  ^  which 
thou  gavest  me  out  of  the  world:  ® thine  they  were, 
and  thou  gavest  them  me ;  and  they  have  kept  thy 

7  word.     Now  they  have  known  that  all  things  what- 

8  soever  thou  hast  given  me  are  of  thee.  For  I  have 
given  unto  them  the  words  'which  thou  gavest  me;   fch.  8. 28;  12.49 


"ch.  1.  18;  Ps.  22. 
22. 

«ch."6.37,39;10.29. 

•  Kom.  8.  28-30 ; 
Eph.  1.  4-11;  2 
Thess.  2,  13,  14. 


the  words  by  the  side  of  thyself.  The 
states  in  that  respect  are  identical,  but 
diflfer  in  the  fact  that  the  original  state 
was  that  of  a  simply  divine  being,  tlie 
final  state  that  of  "the  divine  human 
being.  Compare  ch.  1  :  1.  That  Christ 
refers  to  a  past  glory  from  eternity  en- 
joyed by  him  with  the  Father,  and  not 
the  future  glory  from  eternity  decreed 
to  him  by  the  Father,  is  too  plain  for 
rational  doubt. 

6-19.  Prayer  for  the  Apostles. 
Here  begins  the  second  section  of  the 
prayer.  That  he  prayed  for  himself 
first  was  not  because  he  made  first  his 
own  interests,  but  because  his  power  to 
serve  the  interests  of  his  people  de- 
pended upon  his  attainment  of  that 
which  he  asked  for  himself.  Thus, 
the  first  section  is  as  truly  intercession 
as  are  the  second  and  the  third. 

6.  I  have  manifested  thy  name. 
The  "name"  of  God  is  here,  as  often 
in  Scripture,  the  real  nature  and  cha- 
racter of  God.  Hence  we  see  the  import- 
ance of  making  his  name  fully  known. 
To  knoio  not  God  is  to  be  in  a  lost 
condition — a  state  of  death ;  to  know 
God  in  his  real  nature  and  character 
is  life  and  blessedness.  .  This  mani- 
festation is  "the  work"  referred  to  in 
ver.  4,  and  is  spoken  of  as  though  quite 
ended  and  of  the  past.  It  consisted 
of  Christ's  words  and  works  during 
his  whole  life,  not  excluding  the  final 
sacrifice  of  himself,  which,  for  the  mo- 
ment, he  conceives  of  as  completed. 
This  view  of  Christ,  as  the  Revealer 
of  God  to  man,  is  made  prominent  in 
many  passages  and  is  embodied  in  his 
title  of  "  the  Word."  The  corruption 
of  human  nature  had  destroyed  the 
moral  image  of  God  in  which  man 
was  made.  But  even  a  sinless  man,  if 
he  were  not  also  a  divine  person,  could 
not  adequately  reveal  the  divine  na- 
ture. Unto  the  men  which  thou 
gavest  me  out  of  the  world. 
Christ's  work  was  public,  but  through 
the  blindness  of  the  many  it"  became  a 
manifestation   of  God  only   to  a  few. 


Them  the  Father  "gave"  in  eternal 
covenant  to  Christ.  See  on  ver.  2. 
But  even  these  in  their  original  state 
differed  not  from  the  rest  of  mankind, 
being  of  the  world,  which  here  means 
unbelieving,  ungodly  mankind.  They 
were  made  to  differ  by  the  Father's 
"drawing,"  which  completed  his  "giv- 
ing." Tliine  they  were,  and  thou 
gavest  them  me.  This  must  mean 
that  the  men  given  to  Christ  were  the 
Father's  in  some  special  sense  before 
they  were  given,  and  were  given  be- 
cause they  were  already  his,  and  not 
that  they  became  the  Father's  by  com- 
ing to  Christ.  They  were  his  in  the  elec- 
tion of  grace.  The  election  was  of  the 
Father,  and  the  mission  of  Christ  to 
earth  was  to  give  effect  to  that  election, 
and  was  also  of  the  Father.  And  they 
have  kept  thy  word.  This  was  the 
evidence  that  the  apostles  were  the 
Father's  chosen  ones  and  had  been 
given  to  Christ.  The  Spirit  of  God  in 
them  responded  to  the  word  of  God  to 
them.  This  word  was  a  part  of  Christ's 
manifestation  of  the  Father's  name. 

7.  Now  they  have  known  that  all 
things  whatsoever  thou  hast  given 
me  are  of  {or  from)  thee.  He  perhaps 
refers  to  the  confession  in  ch.  16  :  29,  30. 
The  word  now  indicates  that  the  apos- 
tles had  been  coming  to  this  knowledge 
up  to  that  time.  The  most  approved 
reading  is,  Noro  they  know,  etc.  The 
knowledge  was  a  fruit  of  the  obedience 
mentioned  in  the  preceding  clause.  To 
know  God  as  one  whom  we  should  obey 
is  one  thing;  to  obey  God  is  another 
thing ;  and  to  know  God  differs  from 
both  and  follows  both.  It  is  the  most 
precious  of  all  knowledge,  ver.  3. 
God's  Spirit  created  a  bond  of  union 
between  the  apostles  and  Christ,  and 
this  union  drew  them  to  an  obedient 
reception  of  his  doctrine,  and  this  re- 
ception gave  an  experimental  know- 
ledge of  the  character  of  that  doc- 
trine. This  is  ever  the  method  of 
grace,  ch.  7  :  17. 

8,  For  I  have  given  unto  them 


268 


JOHN    XVII. 


A.  D.  30, 


and  they  have  received  thern, «  and  have  known  surely   « ch.  i6.  27, 30. 
that  I  came  out  from  thee,  and  they  have  believed   ^^^25^\fo\i^2\ 
9  that  thou  didst  send  me.     ^  I  pray  for  them  :  '  I  pray   •  1  joh'n  5. 19. 
not  for  the  world,  but  for  them  which  thou  hast  given 
10  me;  for  they  are  thine.     And  all  mine  are  thine,  and 


the  words  which  thou  gavest  me. 

Christ  here  asserts,  what  in  the  preced- 
ing words  he  implied,  that  he  had  been 
a  perfectly  faultless  revelation  of  God, 
not  in  intention  only,  but  also  in  actual 
execution.  And  his  argument  is  that 
because  of  this,  to  those  who  have  the 
Spirit  of  God,  the  revelation  approves 
itself  by  experience  to  be  of  God,  as 
otherwise  it  could  not.  We  ought  to 
mark  both  the  great  strictness  of  this 
claim  and  the  great  value  placed  upon 
it,  and  not  make  light  of  any  part  of 
Christ's  teachings  unless  we  are  pre- 
pared to  reject  him  wholly.  The  word 
gaveM,  instead  of  hast  given,  presents 
Christ's  revelations  of  the  Father,  not 
as  continuously  communicated  to  him, 
but  as  made  over  to  him  once  for  all. 
Either  conception  may  be  used  to  suit 
the  connection.  Have  received,  .  .  . 
have  known  surely,  or  rather,  really 
knew ;  that  is,  they  received  and  came 
thus  to  a  knowledge  which  was  and  is 
genuine — to  an  experimental  knowledge 
or  acquaintance.  That  I  came  out 
from  thee.  This  fact  as  to  the  person 
of  Christ  underlies  the  fact  just  before 
stated  as  to  his  revelations.  This  com- 
ing forth  is  that  of  ch.  1 :  5, 14.  Compare 
ver.  5.  And  they  have  believed  that 
thou  didst  send  me.  As  faith  results 
in  experimental  knowledge  (ver.  7),  so 
does  this  knowledge  in  turn  resuU  in 
a  further  and  firmer  faith.  There  is  a 
law  of  gracious  progress.  The  act  of 
the  Father  in  sending  is  mentioned 
^last,  because  the  Saviour  wants  to 
present  God  as  the  end  of  faith  and 
knowledge. 

9.  I  pray  for  them.  The  word  here 
translated  pray  means  to  ask  in  view  of 
considerations,  and  not  from  a  mere 
sense  of  destitution.  It  is  thus  nearly 
like  our  word  plead,  and  does  not  ne- 
cessarily imply  inferiority  in  the  one 
who  asks.  Christ  has  given  in  vers.  7, 
8  some  of  the  considerations  which  con- 
stitute his  plea,  and  others  follow,  I 
pray  not  for  the  world.  This  af- 
firms what  the  preceding  statement  im- 
plied, that  in  this  pleading,  and  in  this 


kind  of  pleading,  he  advocates  the  cause, 
not  of  God's  enemies,  but  only  of  his 
friends,  Christ  is  and  can  be  the  Head 
only  of  those  who  are  members  in  hioL, 
and  therefore  cannot  desire  or  ask  that 
the  blessings  of  salvation  be  commuui- 
cated  to  men  while  separate  from  him, 
and  as  separate.  Such  request  would 
imply  another  method  of  salvation  than 
that  of  faith  in  him.  But  though  he 
can  advocate  the  cause  of  those  only 
who  are  in  him,  it  may  yet  be  his  heart's 
desire  that  those  out  of  him  might  be 
in  him,  and  such  desire  he  might  pour 
out  to  God  in  praver ;  and  so  also  may 
we,  Luke  13  :  34 ;'  23  :  34;  Matt.  5  :  44; 
1  Tim.  2  :  1.  Indeed,  such  a  prayer 
was  his  whole  life.  For  they  are 
thine.  Thine,  though  "given  to  me," 
because  given  to  Christ  only  to  be  pre- 
pared for  the  Father  and  brought  to 
the  Father,  but  not  to  be  alienated  by 
the  Father.  Thus  they  were  kept  when 
given — nay,  taken  anew  by  giving — and 
hence  they  are  his  not  less,  but  more, 
while  and  because  Christ's;  and  in  such 
way  and  sense  are  they  his  that  to  deny 
them  would  be  to  deny  himself.  Thus 
is  this  plea  as  strong  as  the  very  na- 
ture of  God. 

10.  And  all  mine  are  thine,  and 
thine  are  mine  ;  or.  And  all  things 
that  are  mine,  etc.  Not  simply  all  per- 
sons, but  all  possessions  and  interests. 
So  the  original.  This  is  grounded  in 
the  oneness  of  nature  taught  in  ch,  1  : 
1,  and  in  the  oneness  of  will  and  life 
consequent  upon  that  prior  oneness. 
Now,  since  all  the  interests  of  the  Fa- 
ther and  Son  are  the  same,  the  Son's 
interest  in  the  apostles  is  a  plea  as 
strong  as  was  that  of  the  Father's 
direct  ownership  of  them,  since  to 
deny  the  Son  would  also  be  to  deny 
himself.  The  Father  must  disown  the 
Son  before  he  can  neglect  the  Son's 
own.  And  I  am  (rather,  have  been) 
glorified  in  them.  This  "  glorifica- 
tion "  was  the  possession  and  mani- 
festation of  the  very  life  of  Jesus 
Christ.  Such  a  glorification  was  at 
once  the  fruit  and  the  evidence  of  the 


A.  D.  30. 


JOHN  XVII. 


269 


II  *  thine  are  mine ;  '  and  I  am  glorified  in  them.     »  And 
now  I  am  no  more  in  the  world,  °  but  these  are  in 


k  ch.  10.  30 ;  16.  15. 
»Phil.    1.    20;     2 

the  world,  and  I  come  to  thee.     Holy  Father,  "keep      Kev.  5.  11-14.   ' 
through  thine  own  name  those  whom  thou  hast  given   " ^j^-.^.^j^q* ^^^^- ^^^ 
12  me,  P  that  they  may  be  one,  as  we  are.     While  I  was   ,  ps^  17  s;  i'  pet. 
with  them  in  the  world,  '^  I  kept  them  in  thy  name  :      1. 5. 
those  that  thou  gavest  me  I  have  kept,  and  '  none  of    " ^^"^^ ^^■^''^ ^''^• 

1. 10 ;  12.  12 ;  Eph.  4.  4.      q  ch.  6.  39;  Heb.  2.  13.      '  ch.  18.  9;  iJohn  2.  19. 


closest  and  highest  possible  union  be- 
tween them  and  him,  and  therefore  of 
the  most  precious  and  supreme  owner- 
ship of  them  by  him.  Thus  does  he 
specialize  and  intensify  the  argument 
•which  in  its  general  form  was  contained 
in  the  preceding  statement.  If  every 
interest  of  the  Son,  even  the  least,  is 
also  the  Father's,  and  hence  must  be 
cared  for  by  him,  how  much  more  this 
interest,  wldch  is  that  of  his  very  NA- 
TURE! 

11.  And  MOW  I  am  no  more  in 
the  world,  but  these  are  in  the 
world,  and  I  come  to  thee.  Here 
he  thinks  and  speaks  of  his  linal  sepa- 
ration from  the  disciples  as  though  it 
were  already  a  present  fact.  This  sepa- 
ration brings  a  new  relation  between 
them  and  him;  and  consequently  new 
needs  to  them,  and  so  to  him  new  in- 
terest in  them.  Thus  is  this  fact  at  once 
another  special  argument  in  the  plea, 
and  an  introduction  to  the  following 
statement  of  a  special  item  of  the  plea. 
The  contrast  between  their  future  con- 
dition in  the  world  and  his  with  the 
Father  was  like,  though  less  than,  that 
between  his  earthly  and  his  heavenly 
state,  ver.  5.  His  contrast  moves  his 
sympathies  for  them,  and  his  earthly 
experience  taught  him  what  would  be 
both  their  needs  and  their  support. 
Holy  Father,  holy  in  contrast  to 
the  character  of  '"the  world"  in  which 
the  disciples  were  to  be  left,  keep 
through  thine  own  name  those 
whom  thou  hast  given  me.  It  is 
generally  conceded  that  the  reading  of 
the  oldest  and  most  numerous  manu- 
scripts is,  keep  them  in  that  name  of 
thine  which  thou  hast  given  me.  AJ- 
ford  says :  "  The  name  of  God  was  that 
which  was  to  be  in  the  Angel  of  the 
Covenant,  Ex.  23  :  21.  See  also  Isa.  9  : 
6;  Jer.  23  :  6.  This  name— not  the 
essential  Godhead,  but  the  covenant 
name,  Jehovah  our  Righteousness — 
th«  Father  hath  given   to  Christ,  and 


it  is  the  being  kept  in  this,  the  truth 
and  confession  of  this,  for  which  he 
prays."  That  they  may  be  one,  as 
we  are,  or,  even  as  we.  "  The  world  " 
is  one  in  unholy  discord,  but  the  dis- 
ciples are  one  in  holy  love.  The  one 
nature  or  name  of  God  becomes  a  life 
to  those  who  are  in  it  and  in  whom  it 
is ;  and  so  far,  though  not  in  every  re- 
spect, the  union  of  believers  with  one 
another  and  with  God  is  the  same  as 
that  of  Christ  and  his  Father.  It  is  a 
union  grounded  in  the  divine  nature, 
and  hence  as  imperishable  as  though  it 
were  a  union  constituted  by  identity  of 
their  nature  and  his. 

12.  While  I  was  with  them  in 
the  world.  Many  of  the  oldest  manu- 
scripts omit  in  the  world.  Jesus  in  his 
communion  with  his  Father  contem- 
plates his  earthly  work  as  completed. 
I  kept  them  iii  thy  name.  This 
describes  that  personal  ministry  for 
the  disciples  which  was  now  to  end, 
and  the  word  kept  describes  what  was 
done.  I  have  kept,  or  guarded;  in 
the  Greek  a  different  word  from  that 
translated  kept  in  the  first  part  of  the 
verse.  The  disciples  could  be  kept 
within  the  name  of  God  only  by  guard- 
ing them,  since,  though  in  that  name, 
they  were  also  in  a  hostile  world.  Its 
hostile  influence  against  them  must  be 
counteracted  by  a  friendly  influence  for 
them.  It  is  due  as  much  to  divine 
power  that  we  remain  Christians  as 
that  we  become  Christians.  And  none 
of  them  is  lost,  but  the  son  of 
perdition.  The  thought  is  not  that 
only  one,  but  rather  not  one,  perished. 
One,  Judas,  not  of  them,  but  officially 
associated  with  them,  perished.  He 
was  thus  shown  to  have  been  not  of 
the  given,  that  holy  family  whose 
Father  is  God,  but  of  that  other 
family  whose  character  in  its  very 
root  is  sin.  Sin,  because  it  surely 
brings  perdition,  may  be  said  to  bi 
perdition.      flenee    perditioa    is    fwr- 


270 


JOHN   XVII. 


A.  D.  30. 


them  is  lost,  'but  the  son  of  perdition;   *that  the  'ch.  6. 70;  13. 18. 

13  Scripture  might  be  fulfilled.  And  now  come  I  to  *^'^"2o?25'"^'"^^^' 
thee;  and  these  things  I  speak  in  the  world,  "  that  ich.is.ii;  ijohn 
they  might  have  my  joy  fulfilled  in  themselves.  i-^- 

14  I  have  given  them  thy  word ;  ""  and  the  world  hath  x  ch.  15.  is,  i9. 
hated  them,  because  they  are  not  of  the  world,  ^even  '  ch  8.  23. 

15  as  I  am  not  of  the  world.  I  pray  not  that  thou  pi^ji  i.' 20-26.  ' 
shouldest  »take  them  out  of  the  world,  but  'that  »Luke   ii.  4; '2 

16  thou  shouldest  keep  them  from  the  evil.  They  are  Til?^"4^'i8-'  1 
not  of  the  world,  even  as  I  am  not  of  the  world.      john  5.  I8.  ' 


sonified  as  being  the  mother  of  all 
such  as  Judas.  Judas  perished  not 
by  fault  of  Jesus,  but  oy  his  own. 
That  the  Scripture  might  be  ful- 
filled. The  prediction  did  not  affect 
the  nature  of  the  event,  but  sliowed 
its  importance  and  its  relation  to  the 
counsel  and  work  of  God.  Hence  this 
reference. 

13.  And  these  things  I  speak  in 
the  world,  that  they  might  (rather, 
may)  have  myjoy  fulfilled  in  them- 
selves, or,  made  full  in  them.  This  joy 
is  that  which  Christ  experienced  on  earth, 
and  not  simply  that  which  he  gives.  It 
resulted  from  his  conscious  fellowship 
with  the  Father,  and  was  never  greater 
than  when,  as  now,  in  the  midst  of  his 
extremest  perils.  This  fellowship  and 
this  result  of  it  he  asks  the  Father  to 
secure  to  the  eleven  by  "  keeping  them." 
But  even  the  keeping,  and  much  more 
the  joy,  must  come  to  them  in  the 
way  of  their  own  faith,  and  this  faith 
must  have  the  fit  revelation  on  which 
to  fasten;  and  such  a  revelation  is  that 
which  this  prayer  constitutes.  Hence 
Christ  did  not  keep  it  in  his  own  heart, 
but  spoke  it  and  so  by  words  carried  it 
into  their  hearts,  to  be  the  ground  of 
preserving  and  rejoicing  faith.  Christ's 
consciousness  of  both  the  Father  on  the 
one  hand  and  of  the  disciples  on  the 
other  was  needful  to  intercession,  and 
determined  not  less  fitly  the  form  than 
the  substance  of  the  intercession. 

14.  I  have  given  them  thy  word. 
See  on  vers.  6, 8.  This  statement  is  made 
to  explain  what  follows.  The  need  of 
the  disciples  is  occasioned  by  the  agency 
of  the  Father's  Son  and  by  the  instru- 
mentality of  the  Father's  word;  and 
hence  must  be  met  by  the  Father's  help, 
unless  he  will  disown  both  his  own  word 
and  his  own  Son.  And  the  world  hath 
hated  them.     It  did  hate  them  while 


Jesus  was  with  them,  and  hence  would 
yet  more  when  he  was  gone.  Hence  their 
need  of  God's  lielp.  Because  they 
are  not  of  the  world,  even  as  (or, 
according  as)  I  am  not  of  the  world. 
The  world  was  in  antagonism  to  Christ — 
not  through  a  misunderstanding,  but  be- 
cause of  an  antagonistic  spirit.  But  the 
disciples  were  of  Christ's  Spirit,  as  shown 
by  the  fact  that  they  received  his  words. 
Living  by  those  words  and  teaching  those 
words  as  he  had  done,  they  must  en- 
counter the  same  kind  of  hostility  and 
need  the  same  kind  of  succor.  And  all 
the  reasons  which  had  held  the  Father 
to  help  his  Son  would  hold  him  to  help 
them. 

15.  I  pray  (or,  plead)  not  that  thou 
shouldest  take  them  out  of  the 
world.  Christ  was  about  to  go  to  the 
Father,  and  it  might  seem  that  the  high- 
est love  would  ask  that  his  disciples 
might  go  with  him.  But  as  the  Son  did 
not  go  till  his  work  was  finished,  so  the 
sons  had  a  work  which  must  be  finished 
before  they  should  go.  Jesus  thus  does 
not  ask  to  have  them  taken  before  their 
time,  and  so  he  does  virtually  ask  to 
have  them  remain  till  their  service  is 
completed.  The  world  needs  Christians 
not  less  truly  than  it  needed  Christ.  The 
apostolic  work  is  doubtless  in  mind.  But 
that  thou  shouldest  keep  them 
from  the  evil.  Possibly  here,  as 
certainly  in  1  John  5  :  18,  we  should 
translate,  from  the  evil  one — i.  e.  from 
Satan.  The  difference,  however,  is 
rather  of  form  than  of  substance.  The 
kingdom  of  God  and  the  kingdom  of 
Satan  are  in  collision,  and  Jesus  asks 
God  to  care  for  those  who  are  fighting 
God's  battles.  How  reasonable  !  How 
certain  to  be  done  !  Compare  2  Tim.  4  : 
18.     But  compare  note  on  Matt.  6  :  13. 

16.  They  are  not  of  the  world, 
even  as  (or,  according  as)  I  am  not 


A.  D.  30. 


JOHN   XVII. 


271 


17  *  Sanctify   them   through   thy   truth:    ''thy   word  is 

18  truth.     ^As  thou  hast  sent  me  into  the  world,  even 

19  so  have  I  also  sent  them  into  the  world.  And  *for 
their  sakes  I  sanctify  myself,  Hhat  they  also  might 
be  sanctified  through  the  truth. 

d  ch.  20.  21 ;  2  Cor.  5.  20.  «  1  Cor.  1.  2,  30 ;  1  Thess.  4.  7 ;  Heb.  2. 11 ; 

10. 10.  '  Acts  4.  32 ;  Col.  3.  11,  12. 


»>  ch.  15.  3  ;  Ps.  19. 

7-9;  119.9;  Acts 

15.  9;Eph.5.26; 

2  Thess.  2.  13;  1 

Pet.  1.  23. 
«ch.  8.  40;  Ps.  12. 

6 ;  119. 142,  151. 


of  the  world.  See  ver.  14.  Emphatic 
repetition.  It  sums  up  negatively  the 
plea  as  thus  far  made.  It  affirms  by 
implication  that  they  are  of  the  Fa- 
ther, according  as  Christ  is,  and  hence 
must  have  like  care  with  him. 

17.  Sanctify  them.  The  verb  in 
the  original  means — (1)  to  separate,  set 
apart  for  a  religious  purjiose,  devote, 
consecrate;  (2)  to  make  holy.  When  it 
is  used  of  inanimate  things  or  of  the 
brute  creation,  it  necessarily  takes  the 
first  signification,  for  holiness  cannot 
be  possessed  by  them.  Lev.  16  :  19; 
Matt.  23  :  17 ;  1  Tim.  4:5.  It  is  also 
used  in  the  same  signification  of  holy 
beings,  for  they  are  already  holy,  and 
cannot  be  made  so,  1  Pet.  3  :  15.  But 
of  men,  who  need  both  consecration 
and  holiness,  it  may  be  used  in  either 
sense,  and  also  in  the  two  senses  com- 
bined. Yet  he  who  is  consecrated  to 
God  needs  the  inward  holiness  to  carry 
out  that  consecration;  and  so  he  in 
whom  the  work  of  sanctification  is  go- 
ing on  will,  as  a  natural  result,  conse- 
crate himself  to  God  and  his  work.  In 
actual  human  experience,  therefore,  the 
two  senses  of  the  verb  must  be  more  or 
less  united.  In  this  passage  the  verb 
specially  takes  the  second  meaning — to 
make  holy.  The  apostles  were  already 
called  and  set  apart  to  their  work. 
What  they  needed  was  increased  holi- 
ness. The  same  is  true  of  all  believers. 
Besides,  Jesus  had  prayed  that  they 
might  be  kept  while  they  were  in  the 
world,  and  kept  from  the  evil,  vers.  11, 
15.  This  was  the  negative  side.  Now 
he  prays  positively,  Sanctify  them — sep- 
arate them  more  and  more  from  the 
world,  from  sin  and  sinners,  by  making 
them  more  and  more  holy  in  body, 
Boul,  and  spirit — more  like  thyself  and 
myself,  1  Thess.  5  :  23.  Through  thy 
truth  ;  rather,  in  thy  truth.  The  word 
of  God  is  the  element  in  which  the  pro- 
cess of  sanctification  goes  on.  "  They 
who  are  true  disciples  of  Christ  live 
and  move  in  the  word  of  truth  as  their 


element.  They  breathe  it.  This  ele- 
ment, like  all  means  of  grace,  has  a 
sanctifying  tendency." — Dr.  Schauf- 
FER.  It  may  therefore  be  styled  a 
medium  or  means  of  sanctification. 
The  truth  also  has  an  assimilating 
power  upon  those  who  receive  it,  2 
Cor.  4:2-6;  3  :  18;  1  John  3  :  2.  Thy 
word — thy  revealed  word — is  truth. 
Christ  is  himself  the  embodiment  of 
truth,  ch.  14  :  6.  It  may  be  added,  as 
confirmatory  of  the  above,  that  the 
word  translated  sanctify  is  kindred  to, 
and  derived  from,  that  translated  holy 
in  ver.  11 — "  holy  Father" — where  the 
moral  perfection  of  God  in  contrast  to 
the  world's  pollution  is  meant.  Thus, 
in  the  sanctification  of  believers  there 
is  a  separation  from  the  world  and  a 
holiness  of  heart  and  life,  according 
to  God's  revealed  will,  by  which  this 
holiness  and  separation  are  effected,  and 
even  constituted.  Compare  James  1  : 
18. 

18.  As  thou  hast  sent  (rather, 
didst  send)  me  into  the  world,  even 
so  have  (omit  have)  I  also  sent 
them  into  the  world.  In  his  holy 
and  intimate  communion  with  the  Fa- 
ther he  still  views  his  earthly  work  as 
already  accomplished.  He  says  I  sent, 
as  though  he  had  already  given  the 
final  commission.  A  further  reason 
why  they  should  be  kept  in  God's 
truth,  and  thus  sanctified,  is  this  fact 
that  they  are  to  represent  and  serve 
God  and  his  cause  on  earth  even  as 
Christ  had  done.  Only  in  so  far  as 
identified  with  the  truth  could  they  do 
this.  See  ch.  18  :  37.  God  is  bound 
thus  to  sanctify  them,  unless  he  will  be 
misrepresented  and  unserved. 

19.  And  for  their  sakes  I  sanc- 
tify myself.  In  his  high  spiritual 
state  Jesus  had  viewed  his  completed 
work  (ver.  4),  but  now  his  mind  once 
more  turns  to  his  earthly  work  as  still 
in  progress.  He  had  already  devoted 
and  consecrated  himself  in  coming  into 
the  world,  Heb.  10  :  7.     His  whole  life 


9,7'}. 


JOHN  XVII. 


A.  D.  30 


20  Neither  pray  I  for  these  alone,  but  for  them  also 

21  which  shall  believe  on  me  through  their  word ;  ^  that 
they  all  may  be  one ;  as  thou,  Father,  art  in  me,  and 
I  in  thee,  that  they  also  may  be  one  in  us :  that  the 


(  ch.  10. 
12.5. 


IG;  Bom. 


was  one  of  consecration  to  his  mission. 
He  is  about  to  devote  himself  to  his 
sacrificial  death  ;  and  this  sacrifice  and 
obedience  were  perfectly  voluntary,  ch. 
10  :  17,  18.  Jesus  thus  asserts  that  he 
is  doing  to  himself  what  he  had  asked 
the  Father  to  do  for  them,  ver.  17.  He 
does  not,  however,  intend  to  assert  that 
the  Father  bears  to  their  sanctification 
a  relation  different  from  that  which  he 
bears  to  his.  Not  less  truly  did  the 
Father  sanctify  him  than  them.  His 
human  nature  was  made  holy  through 
the  Holy  Spirit  and  the  power  of  the 
Highest,  Luke  1  :  35.  He  was  "sancti- 
fied and  sent  into  the  world,"  ch,  10  : 
36.  There  was  also  a  similarity  be- 
tween their  mission  and  his  (ver.  18), 
and  no  less  truly  did  they  sanctify 
themselves  than  did  he  himself,  ch.  5  : 
19.;  Phil.  2:12.  Both  in  them  and 
him  sanctification  is  made  complete  by 
holding  fast  unto  God,  and  accomplish- 
ing each  the  work  assigned  to  each  by 
the  divine  will.  In  the  words  for 
their  sakes  Christ,  however,  distin- 
guishes his  sanctification  from  theirs  as 
being  primarily  vicarious,  and  especi- 
ally as  about  to  end  in  a  vicarious  sac- 
rifice. It  is  also  implied  that  they  can 
be  sanctified  only  in  him  and  on  the 
ground  of  his  earthly  work.  His  sanc- 
tification was  an  example,  but  not  that 
merely.  He  sanctified  himself /or  fAf^ir 
sakes,  that  they  also  might  (better, 
may)  be  sanctified  through  the 
truth.  This  should  be  in  the  truth,  or 
literally  in  truth — absolutely,  as  the 
element.  See  note  on  ver.  17.  Com- 
pare 2  John  3 ;  3  John  3,  4. 

For  their  sakes  I  sanctify  my- 
self. The  word  here  translated  sanc- 
tify is  not  synonymous  with  purify. 
*'  The  holy  is  not  opposed  to  the  impure, 
l)ut  to  the  natural.  To  sanctify  is  to 
consecrate  to  a  religious  use  anything 
pertaining  to  common  life." — GoDET. 
The  Lord  means  that  he  consecrates 
himself  heartily,  entirely,  without  re- 
serve, to  the  great  work  which  the  Fa- 
ther had  given  him  to  do  ;  and  the  re- 
Bult  of  his  entire  consecration  will  be 
■eeu  in  working  also  in  them  a  corre- 


sponding consecration  to  the  great  work 
for  which  he  was  sending  them  into  the 
world.  When  a  believer  in  Christ  dedi- 
cates his  whole  heart,  strength,  and  life 
to  promote  the  glory  of  God  in  the  sal- 
vation of  men,  he  realizes  the  highest 
idea  of  Christian  holiness.  This  Jesus 
did,  and  in  so  doing  he  presented  the 
bright  example  which  his  apostles  and 
his  people  in  every  age  have  striven  in 
their  own  measure  to  imitate.  Thus, 
his  sanctifying  himself,  his  consecration, 
have  always  ministered  to  theirs. 

20-26.  Prayek  for  Believers  gen- 
erally. This  third  section  of  tlie 
prayer  fitly  ends  the  Lord's  requests.  It 
presupposes  answers  such  as  he  desired 
to  the  two  former  sections  of  his  prayer, 
for  they  were  both  necessary  to  such  an 
enlargement  of  the  number  of  believers 
as  this  section  of  the  prayer  implies. 

20.  Neither  pray  {plead)  I  for 
these  alone,  but  for  them  also 
which  shall  believe,  etc.  According 
to  some  editors,  the  original  should  be 
read  as  in  the  present  tense,  and  trans- 
lated those  believing.  The  petition  in 
either  case  would  include  all  believers 
to  the  end  of  time.  Through  their 
Avord.  The  Lord  implies  that  those 
who  come  to  believe  are  led  to  the  ex- 
ercise of  faith  through  the  words  of  tho 
apostles,  and  also  that  their  word  was 
not  to  be  fruitless,  but  attended  with 
large  success. 

21.  That  they  all  may  be  o;ie. 
Here  is  asked  for  all  what  in  verse  11 
was  asked  for  the  eleven.  In  the  whole 
family  of  God  there  is  one  nature,  and 
that  a  nature  of  loving  oneness.  Christ 
makes  the  grand  division  to  be  between 
his  peoj)le  and  the  world,  not  between  a 
higher  and  a  lower  class  of  his  people. 
As  [according  as)  thou,  Father,  art 
in  me,  and  I  in  thee,  that  they 
also  may  be  one  in  us.  See  above, 
on  verse  11,  where  there  is  the  same 
thought,  but  less  fully  expressed. 
Christ  guards  here,  where  it  needed 
guarding,  the  precious  doctrine  and 
fact  that  the  least  Christian  of  any  and 
every  time  has  the  same  immediate  per- 
sonal union  with  God  that  the  apostles 


A.  D.  30. 


JOHN  XVII. 


273 


22  world  may  believe  tliat  thou  hast  sent  me.  And 
•'the  glory  which  thou  gavest  me  I  have  given  them ; 

23  *that  they  may  be  one,  even  as  we  are  one:  ^I  in 
them,  and  thou  in  me,  Hhat  they  may  be  made  per- 
fect in  one ;  and  that  the  world  may  know  that  thou 
hast  sent  me,  and  hast  loved  them,  as  thou  hast 
loved  me. 

» Eph.  4. 12 ;  Col.  2.  2. 


»»ch.  1.  16;  Rom. 

8.  17;  2  Cor.  3. 

18;  Phil.  3.  21; 

Col.  3.4;  2  Tim. 

2.12;lJohn3.2. 
»1  John  1.  3;  3.  24. 
kch.  6.  56;  14.  23; 

Rom.  8.   IQ,  11; 

2  Cor.  5.  21 ;  Gal. 

3.28. 


enjoyed,  and  could  never  be  separated 
from  him  by  ordinances,  organizations, 
persons,  or  aught  else.  Only  this  union 
secures  oneness  of  holy  life.  If  Christ 
here  refers  to  conviction  and  action,  he 
does  not  ask  that  Christians  may  unite 
in  action  at  the  sacrifice  of  their  convic- 
tions, but  that  they  may  come  to  have 
and  act  upon  convictions  that  are  ac- 
cording to  "the  truth"  of  God,  and 
therefore  identical.  That  the  world 
may  believe  that  thou  hast  sent 
(didst  send)  me.  This  may  mean  either, 
That  the  world  may  come  to  believe  in 
me,  and  so  cease  to  be  a  godless  world, 
or.  That  the  world,  remaining  ungodly, 
may  yet,  to  their  condemnation,  be  con- 
victed of  my  divine  mission.  The  for- 
'.ner  meaning  best  fits  the  use  of  words 
'n  this  prayer  (ver.  8),  as  well  as  its 
general  tone. 

22.  And  the  glory  which  thou 
gavest  (hast  given)  me  I  have  given 
them.  It  is  desirable  that  believers 
ascertain  if  possible  what  is  meant  by 
this  petition.  This  glory,  which  Jesus 
says  that  he  had  given  to  his  own,  what- 
ever it  may  be,  is  of  course  what  was 
first  given  by  the  Father  to  himself. 
Various  writers  have  given  their  views 
on  this  subject,  and  some  of  them  make 
the  glory  to  be  something  which  was 
never  given  by  the  Father  to  the  Son. 
It  is  very  certain  that  the  work  which 
Jesus  was  sent  to  perform  was  a  glorious 
work.  He  came  to  enter  on  a  divine 
life  and  service  on  earth  in  fulfilment 
of  the  work  given  him  to  do.  There 
was  a  glory  in  this  life  and  work,  and 
a  great  glory  as  the  reward.  Jesus, 
"  for  the  joy  that  was  set  before  him, 
endured  the  cross,  despising  the  shame, 
and  is  set  down  at  the  right  hand  of 
the  throne  of  God,"  Heb.  12  :  2.  He 
himself,  after  his  resurrection,  said  to 
his  disciples,  "  Ought  not  Christ  to  have 
suffered  these  things,  and  to  enter  into 
his  glory  ?"  Luke  24  :  26.    Again,  the 

12 


apostle  says  he  took  on  himself  the 
form  of  a  servant,  and  became  obedient 
even  unto  the  death  of  the  cross ; 
"  Wherefore,  God  also  hath  highly  ex- 
alted him,  and  given  him  a  name  which 
is  above  every  name,"  Phil.  2  :  9.  To 
this  divine  life  and  service  Jesus  called 
his  disciples,  to  imitate  his  trust  in  the 
Father,  his  zeal  in  his  service,  his  readi- 
ness to  suffer  in  carrying  out  his  Fa- 
ther's will.  See  Phil.  1  :  29.  This  life 
and  service,  as  in  the  case  of  the  Lord, 
are  the  earnest  and  the  precursor  of  the 
heavenly  glory.  With  emphatic  repe- 
tition he  again  mentions  the  unity  of 
believers  in  the  divine  life  and  love  as 
the  aim  of  his  ministry,  and  conse- 
quently of  the  Father's  will  in  giving 
him  that  ministry. 

23.  I  in  them,  and  thou  in  me, 
that  they  may  be  made  perfect  in 
one,  or,  may  be  perfected  into  one.  This 
oneness  is  here  spoken  of  as  the  final 
goal,  the  realization  of  the  perfect  ideal. 
The  union  between  Jesus  and  his  Father 
was  perfect.  There  was  no  defect  either 
in  degree  or  in  extent.  Hence  to  see 
the  Son  was  to  see  the  Father.  The  life 
of  the  Son  was  the  Father's  life.  Be- 
lievers in  becoming  believers  have  such 
kind  of  oneness,  but  not  such  degree.. 
The  Holy  Spirit  both  reveals  and  im- 
parts to  them  in  regeneration  the  mind 
of  Christ,  and  therefore  the  mind  of  the 
Father;  fcutthe  revelation  is  not  com- 
pleted by  one  stroke,  but,  as  Jesus  here 
indicates,  is  carried  forward  progres- 
sively toward  that  perfection  which  he 
himself  in  his  life  exhibited  as  a  stand- 
ard. This  is  primarily  a  prayer  for  be- 
lievers on  earth  as  a  collective  and  pro- 
gressive body,  but  with  an  application 
also  to  the  individual  believer.  That 
the  world  may  know,  etc.  (see  on  ver. 
21),  and  hast  loved  {didst  love)  them, 
as  thou  hast  loved  {didst  love)  me. 
This  presents  the  time  of  sending  the  Son 
as  the  time  of  the  Father's  love  of  the  Son 


274 


JOHN  XVII. 


A.  D.  30. 


24  "Father,  I  will  that  they  also,  whom  thou  hast 
given  me,  be  with  me  where  I  am ;  that  they  °  may 
behold  my  glory,  which  thou  hast  given  me:  for  thou 

25  lovedst  me  before  the  foundation  of  the  world.  "O 
righteous  Father,  Pthe  world  hath  not  known  thee: 
but  il  have  known  thee,  and  these  have  known  that 

26  thou  hast  sent  me.  'And  I  have  declared  unto  them 
thy  name,  "and  will  declare  it:  that  the  love  *  where- 
with thou  hast  loved  me  may  be  in  them,  "  and  I 
in  them. 


»  ch.  12.  26. 

■1  Cor.  13.  12;  2 

Cor.  4.  6 ;  1  John 

3.  2. 
0  1  Pet.  2.  23. 
P  1  Cor.  1.  21;  2.8. 
qch.  7.  29;  8.  55; 

10.  15. 
'  ver.  6;  ch.  15.  15. 
•  Luke  24.  45. 
»  ch.  14.  23 ;  15.  9. 
»  ver.   23;   Gal.   2. 

20;   Eph.  3.   17; 

Col.  2.  10. 


and  of  believers,  and  thus  the  act  of  send- 
ing the  Son  as  an  act  of  love  to  both  hini 
and  them.  Tliis  love,  iiowever,  can  be 
known  experimentally  only  in  the  meth- 
od just  mentioned,  and  perfectly  only  in 
the  full  fruitage  of  that  method.  God's 
love  to  us  is  shed  abroad  in  our  hearts  in 
a  measure  whenever  we  receive  Christ; 
fully  when  we  fully  receive  him. 

24.  Father,  I  will  that  they  also, 
whom  thou  hast  given  me,  be  with 
me  where  I  am.  In  the  words 7wt7^ 
kingly  authority  blends  with  interces- 
sion. As  believers  were  given  him,  .so  was 
"  all  power  "  or  authority  given ;  and  this 
he  here  asserts.  In  saying  where  I  am 
he  again  conceives  of  himself  as  already 
returned  to  the  Father,  and  done  with 
his  fleshly  life  on  earth.  Thus  his  prayer 
here  advances  to  a  claim  for  the  eternal 
companionship  of  his  disciples,  and  so 
supplements  the  words  of  ver.  15.  As 
he  passed  from  his  earthly  service  to  the 
Father's  side  (ver.  5),  so  shall  they  from 
their  earthly  service  to  his  side.  That 
they  may  behold  my  glory,  which 
thou  hast  given  me.  This  is  the 
glory  prayed  for  in  ver.  5,  and  also 
doubtless  that  spoken  of  in  ver.  22, 
which  see.  This  fulness  of  glory  is 
f  here  conceived  of  as  already  received 
'  — hast  given.  He  would  have  them 
behold  it,  because  this  vision  of  his 
glory  was  at  once  the  evidence  and 
the  method  of  their  participation  in 
it.  They  would  be  like  him  because 
they  would  see  him,  and  would  see 
him  because  they  would  be  like  him. 
For  thou  lovedst  me  before  the 
foundation  of  the  world.  From 
eternity — not  as  one  who  was  to  become, 
but  as  one  who  from  the  beginning  was. 
The  fellowship  of  the  Father  and  the 
Son  in  the  eternal  oneness  of  their  di- 
vine nature  underlay  and  determined  the 
peipetual  fellowship  of  the  Father  with 


the  Son  in  his  divine  human  nature. 
The  luiman  nature  was  made  a  sharer 
of  the  divine  glory  in  the  respects  of 
both  quality  and  perpetuity,  and  the 
human  disciples  shared  the  same  des- 
tiny with  the  human  Son.  Thus  this 
clause  refers  to  the  whole  preceding 
request,  and  not  merely  to  its  last 
clause. 

25.  O  righteous  Father,  the 
world  hath  not  known  (rather,  did 
not  know)  thee.  It  might  seem  that 
with  ver.  2-i  the  prayer  should  end, 
but  Jesus  remembers  that  his  eleven 
and  the  whole  body  of  saints  repre- 
sented by  them  were  to  serve  on  earth 
before  they  could  reign  in  heaven,  and 
so  he  comes  back  to  make  the  last 
words  of  his  great  plea  a  helping  hand 
reached  down  to  lift  them  up  into  his 
heaven.  He  here  calls  .the  Father 
righteous  or  just  by  contrast  with  the 
world,  and  with  the  treatment  which 
the  world  had  accorded,  and  would 
accord,  to  him  and  his.  The  original 
inserts  and  before  the  loorld,  in  the 
sense  either  of  and  yet  or  of  and  there- 
fore. But  I  have  known  (rather^ 
knew)  thee.  Because  unlike  the  world, 
Jesus  had  the  spirit  of  righteousness  in 
harmony  with  God ;  and  these  have 
known,  rather  knew,  etc.  In  them, 
too,  was  a  spirit  of  righteousness  to 
receive  and  know  Jesus  and  the  Father. 
Thus  the  world's  hatred  and  persecution 
should  encourage,  and  not  discourage, 
them.  It  was  the  evidence  that  God 
was  for  them  and  in  them. 

26.  And  I  have  declared  (rather, 
made  known)  unto  them  thy  name, 
and  AVill  declare  it ;  rather,  make  it 
known.  The  past  and  the  future  are 
here  his  earthly  and  his  heavenly  work 
respectively.  In  the  sending  of  the 
Spirit  and  of  ministers  of  the  gospel, 
etc.  he  continues  to  make  known  God's 


A.  D.  30. 


JOHN  XVII. 


275 


name.  That  the  love  wherewith 
thou  hast  loved  {didst  love)  me  may 
be  in  them,  and  I  in  them.     See 

the  last  clause  of  ver.  23,  and  comments 
ou  it.  How  fitly  does  this  prayer  of 
perfected  love  close  with  the  avowed 
purpose  to  perfect  the  love  of  God  in 
man,  and  so  perfect  man  in  the  love  of 
God,  and  thus  make  man's  perfection  to 
be  also  God's  perfection !  For  this  Jesus 
died  and  lives — /  in  them. 


Practical  Remarks. 

1.  Prayer  fittingly  follows  religious 
instruction,  and  fittingly  precedes  and 
prepares  for  approaching  trial.  It  is 
an  avenue  of  blessing  to  the  suppliant, 
and  often  of  consolation  and  encourage- 
ment to  those  who  hear,  ver.  1 ;  ch.  11  : 
42. 

2.  The    mutual   glorification  of   the 
'    Father  and    the  Son   is  the   ultimate 

design   of  mediatorial   authority,  vers. 
1,2. 

3.  Since  eternal  life  is  the  gracious 
gift  of  Christ,  it  should  be  received 
with  penitence  and  thankfulness  as  an 
undeserved  favor  to  the  guilty,  ver.  3. 

4.  Without  an  experimental  acquaint- 
ance of  God  in  Christ  there  can  be  no 
eternal  life,  ver.  3 ;  Ps.  34  :  8. 

0.  We  should  strive  so  to  live  as  to 
say  at  last,  "  I  have  finished  the  work 
which  thou  hast  given  me  to  do,"  ver.  4 ; 
2  Tim.  4  :  7,  8. 

6.  Jesus  prays  for  what  had  been  de- 
signed and  promised — exaltation  after 
humiliation  ;  so  the  designs  and  prom- 
ises of  God  should  encourage  our  prayers, 
ver.  5  ;  Phil.  2  :  5-7. 

7.  Christ  manifests  God  to  men ;  but 
only  Christians,  who  are  a  gift  of  the 
Father  to  Christ,  spiritually  discern 
this  manifestation,  and  as  a  result  obey 
God,  ver.  6;  ch.  1  :  IS;  2  Tim.  2  :  19. 

8.  Christians  learn  experimentally 
that  their  salvation  is  all  of  grace,  a 
gift  of  God  through  Jesus  Christ,  ver.  7. 

9.  Faith  and  obedience  are  the  evi- 
dences that  we  are  given  to  Christ  by 
the  Father.  Thus  let  us  "  make  our 
calling  and  election  sure,"  ver.  8 ;  2 
Pet.  1  :  10. 

10.  How  cheering  the  thought,  if  we 
are  Christ's,  that  he,  in  the  most  sacred 
and  elevated  moment  of  his  life,  prayed 
for  us,  and  that  he  ever  liveth  as  an 
intercessor!  vers.  9,  20;  Heb.  7  :  25. 


11.  Christ  is  glorified  in  the  salva- 
tion of  men,  in  the  apostles  and  all 
true  believers,  ver.  10  ;  Isa.  53  :  10,  11. 

12.  It  is  unity  in  the  Father's  name, 
which  Christ  has  revealed,  for  which 
he  prays,  ver.  11. 

13.  Christ's  care  for  his  disciples  was 
not  in  vain;  so  his  prayers  in  their  be- 
half will  be  availing.  Whoever  of  his 
professed  followers  is  lost  will  be,  like 
Judas,  a  son  of  perdition,  ver.  12  ;  Ps. 
109  :  8 ;  Acts  1  :  20. 

14.  Through  the  words  of  Christ  the 
joy  of  believers  is  made  perfect  and 
lasting,  ver.  13. 

15.  At  the  word  of  God,  and  the  ex- 
emplification of  this  word  in  Christians, 
the  hatred  of  ihe  world  is  developed, 
ver.  14. 

16.  Work  for  Christ,  even  amid  trials 
and  aflflictions,  is  better  than  to  depart 
before  our  work  is  done.  Our  times  we 
should  commit  to  Christ,  ver.  15;  Ps. 
31  :  15. 

17.  We  should  so  live  as  to  show  that 
we  are  not  of  the  world,  ver.  16. 

18.  As  God's  word  is  the  great  means 
of  sanctification,  the  better  it  is  under- 
stood and  the  more  closely  it  is  obeyed 
the  more  holy  will  men  be,  the  happier 
and  the  more  useful,  ver.  17. 

19.  Like  Christ  from  the  Father,  so 
the  apostles  from  Christ  had  a  special 
mission  in  the  world,  ver.  18;  Acts  1  : 
21,  22. 

20.  Christ's  vicarious  sacrifice  and 
work  are  the  foundation  of  the  apos- 
tolic mission  and  of  the  church,  ver. 
19  ;  1  Cor.  3:11;  Eph.  2  :  20. 

21.  The  weakest  and  humblest  of 
Christ's  followers  were  included  in 
Christ's  intercessory  prayer,  ver.  20. 

22.  The  union  for  which  Christ 
prayed  was  spiritual — a  union  of  true 
believers  in  a  loving  and  obedient 
knowledge  of  God's  character  and  will, 
by  being  in  the  Father  and  the  Son, 
and  by  having  Christ  in  them,  vers.  6, 
11,  21,  23. 

23.  As  this  union  is  spiritual,  so  must 
the  means  for  realizing  it  be  spiritual, 
vers.  21-24;  2  Cor.  10  :  4. 

24.  The  union  for  which  Christ  prayed 
is  modelled  after  the  perfect  union  of 
the  Father  and  the  Son,  vers.  11,  21-23. 

25.  The  union  of  individual  believers 
with  Christ  lays  the  foundation  for  their 
union  one  with  another,  ver.  23 ;  Eph. 
4  :  12,  13. 


276 


JOHN   XVIII. 


A.  D.  30 


Jesus  is  apprehended;  taken  before  Anna^  and  Caiaphas ; 
denied  by  Peter. 

XVIII.  WHEN  Jesus  had  spoken  these  words,  ^he  went 
forth  with  his  disciples  over  *  the  brook  Cedron,  where 
was  a  garden,  into  the  which  he  entered,  and  his  dis- 
ciples. 


»  Matt.  26.  30.  36- 
46 ;  Mark  14.  32 ; 
Luke  22.  39. 

»  2  Sam.  15.  23. 


26.  The  union  of  believers,  which  is 
begun  on  earth,  will  find  its  fullest  and 
most  perfect  consummation  with  Christ 
in  heaven,  ver.  24;  1  John  3  :  1,  2. 

27.  "The  death  of  believers  is  in 
answer  to  the  prayer  of  Christ,  and 
for  the  purpose  of  removing  them  to 
the  perfect  and  everlasting  enjoyment 
o'  bis  presence  in  heaven,"  ver.  24. 

28.  Christ  is  the  original  fountain  of 
all  the  saving  knowledge  that  believers 
have  of  God,  ver.  25. 

29.  Love  is  the  bond  in  which  the 
union  of  believers  finds  its  perfection, 
ver.  26;  Col.  3  :  14  ;  Jude  21. 

30.  We  should  use  all  diligence  to 
keep  ourselves  in  the  knowledge  and 
love  of  God,  meditating  upon  God's 
truth,  praying  over  it,  and  putting  it 
into  practice,  and  in  love  striving  to 
keep  the  unity  of  the  Spirit  in  the 
bonds  of  peace,  ver.  26 ;  eh.  15:5; 
1  Thess.  4  :  9,  10 ;  1  Pet.  1  :  22. 

CHAPTER  XVIII. 

With  the  last  chapter  John  closes 
his  account  of  the  prophetic  ministry 
of  Jesus.  In  this  he  proceeds  to  his 
mcrificial  work,  unless,  indeed,  we 
prefer  to  make  the  division  at  the  be- 
ginning of  ch.  13.  Evidently  the  two 
overlap.  John's  narrative  omits  many 
things  related  by  Matthew,  Mark,  and 
Luke,  and  contains  others  of  great  im- 
portance not  named  by  them.  This  is 
as  might  be  expected,  both  from  the  fact 
that  John  was  more  fully  and  contin- 
uously an  eye-witness  than  any  of  the 
other  evangelists,  and  also  from  the 
evident  purpose  of  the  writer,  which 
was  to  supplement  the  other  Gospels, 
to  bring  out  more  fully  the  divinity 
and  the  deep  teaching  of  our  Lord, 
and  so  to  counteract  rising  heresies 
in  regard  to  his  person  and  work. 

The  topics  of  chs.  18  and  19  (which 
form  one  continuous  division  of  this 
Gospel)  are:  The  arrest  of  Jesus  (vers. 
1-11);  his  examination  before  Annas  and 
Caiaphas  successively  (vers.  12-27) ;  the 


denial  of  his  Lord  by  Peter  (vers.  15-27) ; 
the  examination  of  Jesus  by  Pilate,  who 
pronounces  him  innocent  and  proposes 
to  release  him  (vers.  28-38) ;  the  clamor 
of  the  Jews  against  this,  who  prefet 
Barabbas  (vers.  39,  40);  the  scourging 
and  mocking  of  Jesus  (ch.  19:1-5); 
Pilate's  renewed  eflfort  to  release  him 
(vers.  6-12) ;  his  final  yielding  and 
order  for  the  crucifixion  (vers.  13-16) ; 
the  crucifixion,  with  various  incidents 
related  only  by  John  (vers.  17-37) ;  the 
Lord's  burial,  vers.  38-42. 

1-11.  Arrestof  Jesus; Treachery 
OF  Judas  :  Rashness  of  Peter.  Matt. 
26  :  47-57  ;  Mark  14  :  43-52  ;  Luke  22  : 
47-53.  With  the  former  part  of  each 
of  these  passages  John  (chs.  13-17) 
harmonizes  in  point  of  time.  When 
John  wrote,  the  three  other  Gospels 
were  well  known  and  the  church  and 
her  ordinances  were  established  things. 
Hence  he  omits  particulars  concerning 
the  Jewish  conspiracy  against  Christ, 
the  contention  among  the  Twelve,  the 
institution  of  the  Lord's  Supper,  and 
the  agony  at  Gethsemane.  But  John 
alone  preserves  for  us  the  unspeakably 
precious  legacy  of  the  Saviour's  vale- 
dictory address,  and  his  "  intercessory- 
prayer,"  which  was  also  the  Saviour's 
report  of  his  work  on  earth  to  his 
Father. 

1.  When  Jesus  had  spoken  these 
words — namely,  of  his  parting  conver- 
sation and  prayer  (chs.  14-17),  which 
followed  the  eating  of  the  passover  and 
the  institution  of  the  Lord's  Supper — 
he  went  forth,  accompanied  by  the 
eleven,  from  the  house,  as  it  would 
seem,  as  well  as  from  the  city,  passing 
down  the  deep  gorge  on  the  eastern 
side,  crossing  over  the  brook  (or  tur- 
rent)  Cedron  —  ])roperly,  Kedron,  a 
winter  torrent,  but  dry  in  summer — 
about  where  a  small  bridge  now  spans 
the  dry  channel,  and  soon  came  to  a 
garden,  owned,  no  doubt,  by  a  friend, 
and  situated  at  or  near  the  foot  of  the 
Mount  of  Olives.  It  may  have  been  a 
few  steps  up  the  slope  of  the  hill.   Thii 


A.  D.  30. 


JOHN  XVIII. 


277 


2  And  *  Judas  also,  which  betrayed  him,  knew  the   » ch.  13.  2,  27-30. 
place:  ^for  Jesus  ofttimes  resorted  thither  with  his   ^39^^  ^^'  ^^'  ^'" 

3  disciples.     'Judas  then,  having  received  a  band  of     Matt.  26.  47-52; 
men  and  officers  from  the  chief  priests  and  Pharisees, 
Cometh  thither  with  lanterns  and  torches  and  weapons. 

4  Jesus  therefore,  *  knowing  all  things  that  should 
come  upon  him,  went  forth,  and   said  unto  them, 

5  **Whom   seek  ye?      They  answered  him,  Jesus  of    tprov. 28. 1. 
Nazareth.     Jesus  saith  unto  them,  I  am  he.     (And 

Judas  also,  which  betrayed  him,  stood  with  them.) 

6  As  soon  then  as  he  had  said  unto  them,  I  am  Ae,  "they   «  2  Kings  1.  9-12 
went  backward,  and  fell  to  the  ground.  ^^-  ^7-  2 ;  40. 14 


Mark  14.  43-47 ; 
Luke  22.  47-53; 
also  Acts  1.  16. 
•ch.  13.   1;  Matt. 
16.  21. 


is  the  garden  of  Gethsemane,  where  he 
was  wont  to  resort  with  his  disciples. 
The  traditional  site  of  this  garden  is 
probably  the  exact  spot.  Here,  as  re- 
lated by  the  other  evangelists,  it  being 
now  late  in  the  evening,  Jesus  remain- 
ed for  some  time,  underwent  fearful 
agony,  ayid  his  sweat  became  as  it  were 
great  drops  of  blood,  Luke  22  :  44. 
Here  he  prayed  three  times,  and  was 
fctrengthened  by  an  angel.  "  This  no- 
tice of  the  garden  would  suggest  the 
scene  to  all  familiar  with  the  other 
Gospels.  John's  intention  is  to  exhibit 
its  issue — the  repose  of  Jesus." — Lange. 

2.  Here  Jesus  was  arrested  late  at 
night.  The  treachery  of  Judas,  who 
well  knew  the  place  and  his  Mas- 
ter's habits,  enabled  the  Sanhedrim  to 
arrest  him  without  a  public  disturb- 
ance. Hence  they  changed  their  plan 
(Matt.  26  :  5),  and  sent  Judas  and  a 
force  of  men  sufficient,  with  full  com- 
mission and  authority,  to  apprehend 
Jesus  and  bring  him  before  them, 

3.  A  baud  (true  text  omits  the  words 
of  men),  properly,  the  band — i.  e.  the 
Iloman  cohort,  which  consisted  of  from 
three  hundred  to  six  hundred  men,  was 
quartered  in  the  tower  of  Antonia,  and 
guarded  the  peace  of  the  city.  The 
Sanhedrim  could  procure  its  services 
to  effect  an  arrest.  Probably  only 
part  of  the  band  was  now  present. 
Then  there  were  the  officers — i.  e.  the 
captains  of  the  temple  (Luke  22  :  52) 
with  their  men,  who  guarded  the  tem- 
ple and  kept  order.  Some  of  the  chief 
priests  and  elders  (Luke  22  :  52)  came 
also,  to  make  sure  of  their  prey,  accom- 
panied by  some  servants,  as  Malchus. 
This  force  was  armed  with  weapons 
(swords  and  staves)  to  overcome  any 
resistance,    and     was    provided     with 

31 


lanterns  and  torches  (better, 
torches  and  lamps),  which  they 
might  need,  althougli  it  was  moon- 
light, if  it  should  be  necessary  to 
search  the  shady  recesses  of  the  gar- 
den or  the  rock-caverns  and  tombs  of 
the  valley  of  the  Kedron. 

4.  Jesus  well  knew  and  understood 
all  the  things  that  ivere  coming  upon 
him,  as  the  phrase  should  read.  His 
acquaintance  with  the  Old  Testament 
prophecies  (Luke  24  :  27)  was  perfect; 
his  knowledge  of  the  nature  of  his 
work  and  of  the  counsel  of  God  was 
complete.  He  had  full  foreknowledge 
(indeed,  long  beforehand)  of  all  his  ap- 
pointed sufferings.  Hence  he  was  not, 
like  his  disciples,  surprised.  Besides, 
he  had  emerged  from  the  conflict  of 
Gethsemane  calm  and  firm.  Instead, 
therefore,  of  hiding,  he  went  forth 
boldly  to  meet  his  enemies,  and  asked 
them,  Whom  seek  ye  ? 

5.  They  answered,  Jesus  of  Naz- 
areth, rather,  Jesics  the  Nazarene,  not 
probably  recognizing  him.  At  this 
point  many  place  the  kiss  of  Judas. 
He  stood  (rather,  loas  standing)  with 
them,  and  came  forward  to  identify 
Jesus  by  the  concerted  signal — a  treach- 
erous kiss — and  received  a  mild  but  ter- 
rible reproof.  Matt.  26  :  48-50  ;  Mark 
14  :  44-46  ;  Luke  22  :  47, 48.  The  calm 
courage  of  Jesus  rendered  this  signal 
quite  unnecessary,  for  he  avowed  him- 
self the  man  they  sought,  without  await- 
ing arrest  or  question.  He  said,  lam 
he.  The  Judas  kiss  became  "a  mean- 
ingless farce  through  Jesus'  self-declara- 
tion."— Lange.  But  others  place  this 
after  verse  9.  See  Author^s  Harmony, 
R  170,  171. 

6.  As  the  Son  ot  God  confronted  them 
with   calm    majesty  they   were  seized 


278 


JOHN  XVIIl. 


A.  D.  30. 


7  Then  asked  he  tliem  again,  Whom  seek  ye  ?     And 

8  they  said,  Jesus  of  Nazareth.  Jesus  answered,  I  have 
told  you  that  I  am  he :  if  therefore  ye  seek  me,  ^  let 

9  these  go  their  way :  that  the  saying  might  be  fulfilled, 
which  he  spake,  *  Of  them  which  thou  gavest  me  have 
I  lost  none. 

'Then  Simon  Peter  having  a  sword  drew  it,  and 
smote  the  high  priest's  servant,  and  cut  off  his  right 


10 


«  ch.  13.  1 ;  Isa.  5a 
6;  ICor.  10,  13; 
Eph.  o.  25. 

•  ch.  6.  39  ;  17.  12. 

'Matt.  26.  51; 
JNIark  14.  47 ; 
Luke  22.  49,  50. 


with  a  sudden  panic,  started  back  in 
dismay,    and    fell    to    the    ground. 

Some  of  these  very  men,  in  all  prob- 
ability, were  of  the  number  sent  on  a 
former  occasion  by  the  Sanhedrim  to 
arrest  him,  and,  being  overawed  by  his 
teaching,  dared  not  fulfil  their  commis- 
sion, ch.  7  :  4-5,  46.  Now,  amidst  the 
darkness  of  night  and  the  sombre 
shades  of  the  deep  valley  and  the  gar- 
den, they  remembered  too  that  Jesus 
was  the  great  miracle-worker,  and  his 
majestic  composure  affrighted  them. 
This  accounts  for  tlie  panic.  Lange  : 
The  channel  of  the  miracle  was  "  terror 
of  conscience."  "  Tholuck  cites  kin- 
dred instances.  When  before  Mark 
Antony,  Marius,  and  Coligny,  the  mur- 
derers recoiled,  panic  -  struck."  But 
also  the  divine  power  deprived  them  for 
the  moment  of  strength — even  of  power 
to  stand.  Thus  it  was  shown  to  the 
Saviour's  enemies,  as  he  had  previously 
taught  his  disciples  (ch.  10  :  17,  18"), 
that  if  he  was  taken  and  crucified,  it 
was  not  for  want  of  power  to  resist,  but 
because  he  voluntarily  yielded  himself 
into  their  hands.  Compare  ch.  19  :  11. 
He  also  compelled  every  person  present 
to  be  a  witness  of  his  arrest,  legally 
effected. 

7.  When  they  had  recovered  them- 
selves and  returned,  he  asked  them 
again,  Whom  seek  ye?  This  re- 
assured them.  He  evidently  intended 
no  resistance  or  harm  to  them,  and  they 
replit.d  as  before.  This  scene  rendered 
any  ireaeherous  violence  to  Christ  im- 
possible. 

8.  I  have  told  you,  etc.;  I  have 
already  told  you  ;  you  know  it  from  my 
own  lips.  If  therefore,  etc. — i.  e.,  if 
I  am  tlie  person  you  are  sent  to  arrest, 
let  these  go  their  way.  Let  these 
my  friends,  with  whom  you  have  no 
concern,  go  in  peace.  The  Saviour's  ob- 
ject was  to  give  his  disciples  an  oppor- 
tunity to  escape, 

9.  John  here  refers  to  the  saying  of 


Christ,  ch.  17  :  12.  It  is  not  meant  that 
this  instance  of  thoughtful,  unselfish 
care  was  the  full  or  principal  fulfilment, 
but  that  this  was  a  partial  fulfilment, 
one  special  instance,  of  that  preserving 
of  soul  and  body.  As  before,  and  aa 
afterward  he  cared  for  them,  even 
unto  eternal  life.  In  this  case  it  was 
not  bodily  safety  alone  which  the  Sa- 
viour  provided  for,  but  the  apostles' 
spiritual  safety  and  the  future  of  the 
church  ;  for  they  were  not  strong 
enough  for  martyrdom,  and  they  had  a 
great  work  to  do,  for  which  they  must 
be  spared. 

It  may  be  that  here  Judas  came  for- 
ward, nerving  himself  to  go  through 
his  part.  (See  on  verse  5.)  At  any  rate, 
the  officers  now  laid  violent  hands  on 
Jesus,  The  arrest  was  effected.  The 
disciples,  seeing  what  would  follow  if 
something  were  not  done,  inquired, 
"  Lord,  shall  we  smite  with  the  sword  ?" 
Luke  22  :  49.  They  would  not  flee  till 
they  knew  that  Jesus  would  not  deliver 
himself.  If  he  encouraged,  they  were 
ready  to  fight,  in  full  confidence  that 
he  could  give  them  the  victory  against 
any  odds. 

10.  Simon  Peter  did  not  wait  for 
an  answer.  In  accordance  with  his  im- 
petuous nature,  and  doubtless  embold- 
ened by  the  supernatural  awe  which 
Jesus  had  just  previously  caused  to  fall 
upon  the  multitude,  also  anxious  to 
show  that  the  Saviour's  estimate  of  his 
strength  was  mistaken  (Luke  22  :  31- 
34),  Peter  drew  his  sword  and  com- 
menced the  conflict,  not  doubting  the 
power  of  Jesus  to  give  the  victory. 
His  first  onset  was  uj)on  Malchus,  the 
servant  of  the  high  priest,  who  perlia{)S 
had  laid  hands  upon  Jesus.  This  sword 
was  one  of  the  two  mentioned  in  Luke 
22  :  38.  And  cut  off  his  right  ear, 
aiming  doubtless  at  his  head.  Tliis 
rash  act,  contrary  to  the  will  of  God, 
and  threatening  great  harm  to  the  cause 
and  danger  to  the  disciples,  would  not 


A.  D.  30 


JOHN   XVIII. 


279 


11  ear.     The  servant's  name  was  Malchus.     Then  said 
Jesus  unto  Peter,  Put  up  thy  sword  into  the  sheath  : 

«the  cup  which  my  Father  hath  given  me,  shall  I  not  «Matt.  20.  22;  26 
drink  it?  ^9,42. 

12  Then  the  band  and  the  captain  and  officers  of  the 


have  been  performed  if  Peter  had  prop- 
erly watched  and  prayed,  Luke  22  :  37, 

38.  The  earlier  evangelists  do  not  men- 
tion Peter's  name,  perhaps  for  pru- 
dential considerations. 

11.  In  one  expression  the  Saviour  re- 
strains Peter  and  answers  the  question 
of  the  disciples  (Luke  22  :  49)— Pat 
up  thy  sword  into  the  sheath. 
Tliis  was  a  kind  but  firm  reproof.  The 
cup — thus  he  designates  his  sufferings 
and  death  (compare  Mark  10  :  38  ;  Luke 
22:42,  etc.) — which  my  Father  hath 
given  me.  It  was  of  divine  appoint- 
ment, a  part  of  the  Saviour's  predes- 
tined work,  and  necessary  for  human 
redemption.  This  did  not  in  any  way 
lessen  the  freedom  or  excuse  the  guilt 
of  the  Jews  or  of  Judas.  A  thing  may 
be  righteously  and  wisely  predestined 
of  God,  and  yet  be  freely  and  most 
wickedly  done  by  men.  There  is  no 
difficulty  in  this  except  the  general 
difficulty,  or  rather  impossibility,  of 
fully  harmonizing  the  idea  of  God's 
sovereign  rule  with  the  responsible  free 
agency  of  man.  Both  are  patent  facts, 
the  reality  of  which  is  in  no  way  affect- 
ed by  our  inability  fully  to  comprehend 
their  mutual  relations.  Compare  Acts 
2  :  23;  John  19  :  11;  Matt.  26:24. 
Shall  I  not  drink  it?  Shall  I  not 
meekly  accept  the  divine  appointment? 
Thus  the  Saviour  said  in  his  agony, 
not  as  I  will,  but  as  thou  wilt,  Matt.  26  : 

39,  etc.  To  resist  by  force  would  be,  in 
the  circumstances,  rebellion  against  the 
known  will  of  God. 

We  learn  from  Matthew  (ch.  26  :  52- 
54)  that  Jesus  gave  three  other  reasons 
for  not  resisting:  (1)  The  unsuitable- 
ness  of  doing  so :  "  For  all  they  that  take 
the  sword  shall  perish  by  the  sword." 
The  Saviour  does  not  here  assert  that 
all  who  resort  to  arms,  under  any  cir- 
cumstances, "  perish."  This  is  obvious- 
ly untrue ;  indeed,  this  course  very  often 
preserves  life,  friends,  and  country. 
Much  less  does  he  utter  the  meaning- 
less platitude  that  fighting  is  dangerous. 
The  great  principle  is  announced  that 
religions  founded  or  preserved  by  the 


sword  will  perish  by  the  same  means 
Islam  was  so  established,  and  will  doubt 
less  perish  amidst  civil  convulsions 
But  Christianity  is  immortal.  It  can 
not  be  propagated  by  the  sword  nor  de 
stroyed  by  the  sword.  Christians  must 
not  use  carnal  weapons  in  its  defence, 
but  spiritual.  The  reference  is  to  re- 
ligions and  principles  rather  than  to 
the  fate  of  individuals.  This  passage 
has  no  reference  to  ordinary  self-de- 
fence from  robbers,  murderers,  etc.,  nor 
to  military  operations  by  human  gov- 
ernments, and  does  not  forbid  govern- 
ments from  protecting  the  civil  rights 
of  Christians  as  of  others — even  their 
religious  liberty — by  force.  (2)  Peter's 
puny  sword  was  superfluous.  If  force 
was  needed,  prayer  would  bring  more 
than  twelve  legions  of  mighty  angels. 
(3)  "How,  then,  shall  the  Scriptures 
be  fulfilled  ?"  which  is  nearly  equiva- 
lent to  the  question  here.  The  Scrip- 
tures must  be  fulfilled,  because  they  re- 
veal the  counsel  of  God. 

We  learn  from  Luke  that  Jesus  im- 
mediately touched  Malchus's  ear  and 
healed  it.  This  prevented  any  harm  to 
Peter  or  the  others  from  his  rash  act, 
conciliated  the  officers  so  as  to  facilitate 
the  apostle's  escape  from  arrest,  and 
strongly  disavowed  resistance  to  civil 
authority  on  the  part  of  Jesus.  The 
Saviour  also  addressed  a  temperate  and 
dignified  remonstrance  to  the  members 
of  the  Sanhedrim  present,  and  to  the 
temple-captains,  for  the  time  and  man- 
ner oi"  his  arrest.  He  protests,  though 
he  does  not  resist  or  flee.  Then  he 
quietly  suffered  himself  to  be  arrested, 
pinioned,  and  led  away.  At  this  point 
all  his  disciples,  perceiving  that  he  did 
not  mean  to  deliver  himself,  lost  heart, 
forsook  him,  and  fled  for  their  lives. 
One  only,  not  one  of  the  Twelve,  ven- 
tured to  follow,  and  he  was  seized  by 
the  temple-guards,  but  escaped  from 
their  grasp  and  fled.  (See  for  all  in  this 
and  preceding  paragraph  Matt.  26  :  51- 
56  ;  Mark  14  :  47-52  ;  Luke  22  :  50-53.) 

12-27.  Preliminary  Examination 
OF  Jesus  before  Annas.    Peteb^s 


280 


JOHN   XVIII. 


A.  D.  30 


13  Jews  took  Jesus,  and  bound  him,  and  ''led  him  away   »>Matt.  26.  57.  58, 
to  'Annas  first;  for  he  was  father-in-law  to  Caiaphas,      %~^^^?^^a^_-2- 

14  which  was  the  high  priest  that  same  year.    J  Now      Lnke^22.  54-6O. 
Caiaphas  was  he   which   gave  counsel  to  the  Jews,    '  Luke  3.  2 
that  it  was  expedient  that  one  man  should  die  for  the  ^  ^^''  ^^"  ^^" 
people. 

15  *  And  Simon  Peter  followed  Jesus,  and  so  did  an- 
other disciple.     That  disciple  was  known  unto  the 


49-52. 


k  Matt.  26.  58 ; 
Mark  14.  54 ; 
Luke  22.  54. 


Denial  of  his  Master,  Matt.  26  :  57, 
58, 69-75 ;  Mark  14  :  54, 66-72 ;  Luke  22  : 
54-62.  Before  Jesus  was  brought  before 
Caiaphas,  as  related  by  the  other  evan- 
gelists, he  was  conducted,  for  a  prelim- 
inary examination,  before  Annas,  This 
old  man  had  formerly  been  high  priest, 
and,  though  deposed  by  the  foreign  power 
that  ruled  Judsea,  was  still  the  legitimate 
high  priest  according  to  the  law  of  Moses 
(the  office  being  for  life.  Num.  20  :  28; 
35  :  25),  and  may  have  been  so  regarded 
by  the  Jews.  Annas  appears  to  have 
possessed  vast  influence,  and  as  father- 
in-law  to  Caiaphas  doubtless  exerted  a 
very  controlling  influence  over  him.  It 
is  probable  that  they  occupied  jointly 
the  official  residence,  so  that  Annas, 
after  examining  Jesus,  sent  him  across 
the  court  to  the  apartment  occupied  by 
Caiaphas.  Peter's  denial  took  place  in 
this  court,  and  thus  all  difficulties  are 
removed. 

12.  Then  the  band ;  rather.  So  the 
hand.  See  ver.  3,  Bound,  pinioned 
his  arms.  "  To  apprehend  and  bind 
Oyie  all  gave  their  help,  the  cohort,  the 
chiliarch,  the  Jewish  otficers.  .  .  .  Only 
by  the  help  of  all  did  they  feel  them- 
selves secure.  And  thus  it  was  order- 
ed, that  the  disciples  might  escape  vfith 
the  more  safety." — Luthardt.  (The 
"chiliarch"  was  commander  of  the 
Roman  cohort.)  The  time  of  the  arrest 
was  probably  past  midnight. 

13.  And  led  him  away  to  Annas 
first.  On  account  of  Annas's  high  posi- 
tion and  itjrfluence  Jesus  is  led  for  a  pre- 
liminary examination  to  him  first.  He 
was  father-in-law  to  Caiaphas,  the 
incumbent  of  the  high  priest's  office  at 
this  time.  The  two  men  acted  in  har- 
mony. It  is  said  that  Caiaphas  was 
high  priest  that  same  year.  (Omit 
same.)  This  expression  occurs  before  in 
eh.  11  :  49.  Probably  a  popular  form 
of  speech.  God  made  the  high  priest- 
hood a  life-office,  but  under  the  dese- 


crating Roman  supremacy  it  Lad  be- 
come a  mere  annual  office. 

14.  Refers  to  facts  stated  in  ch.  11  ; 
49.  The  high  priest  was  the  head  of 
the  priesthood  and  of  all  religious  af- 
fairs. Aaron  was  the  first  high  priest 
(Ex.  28  :  1-38),  and  the  office  continued 
in  his  family  about  fifteen  centuries; 
but  Herod,  and  the  Roman  governors 
after  him,  changed  the  incumbents  at 
pleasure,  so  much  so  that  the  office  be- 
came almost  annual.  Caiaphas.  Jo- 
seph Caiaphas  was  high  priest  about 
nine  years,  during  the  whole  procura- 
torship  of  Pontius  Pilate.  He  was  son- 
in-law  to  the  deposed  and  rightful  high 
priest.  See  on  ch.  11  :  49.  But  why  is 
Caiaphas  mentioned  just  here?  To  in- 
timate that  both  old  Annas  and  his  son- 
in-law  were  of  one  mind  in  bitter  and 
murderous  hostility  to  tlie  Lord  Jesus. 
The  legal  proceedings  were  merely  a 
form  and  a  mockery.  The  death  of 
Jesus  had  been  fully  determined  upon. 
His  trial  and  condemnation  and  final 
death  constituted  a  base  and  predeter- 
mined judicial  murder.  Here  John 
gives  us  fair  warning  of  the  character 
of  the  proceedings  which  he  is  about 
to  relate.  The  conclusion  was  decided 
upon  before  even  the  preliminary  ex- 
amination of  the  accused  began.  An- 
nas appears,  more  than  any  other  sin- 
gle man,  to  be  the  central  figure  in  thia 
conspiracy.  He  and  his  friends  were 
Sadducees.  They  hated  Christ  with  a 
deadly  hate,  partly  as  a  reprover  of  their 
wickedness,  partly  as  being  a  rival  in 
influence  with  the  people,  and  jjartly, 
perhaps,  because  in  "  cleansing  the 
temple "  he  had  interfered  with  cor- 
rupt practices  by  which  they  probably 
received  large  profits.  Tiie  Pharisees 
also  hated  him  because  he  tlireatened 
the   reign  of  formalism  and  tradition. 

15-18.  First  Denial  by  Peter. 
Jesus  being  before  Annas,  Matt.  26  : 
58,  69,  70;  Mark  14  :  ')4,  66-68;  Luk« 


A.  D.  30, 


JOHN  XVIII. 


281 


high  priest,  and  Avent  in  with  Jesus  into  the  palace 
IH  of  the  high  priest.  ^But  Peter  stood  at  the  door 
without.  Then  went  out  that  other  disciple,  which 
was  known  unto  the  high  priest,  and  spake  unto  her 
]  7  that  kept  the  door,  and  brought  in  Peter.  Then  saith 
the  damsel  that  kept  the  door  unto  Peter,  Art  not 
thou  also  one  of  this  man's  disciples  ?     ™  He  saith,  I 


>  Matt.  26.  69 ; 
Mark  14.  66 ; 
Luke  22.  54. 


Luke  22.  31. 


22  :  54,  56,  57.  See  the  Author's  Har- 
mony, §  173,  also  table  of  the  four  ac- 
counts in  his  Notes  on  Mark,  p.  285. 
There  is  not  the  slightest  difficulty  in 
harmonizing  the  three  other  accounts 
with  each  other  and  with  John's. 
They,  for  convenience,  group  together 
the  three  denials;  John,  who  alone 
relates  the  examination  before  Annas, 
mentions  them,  as  related  to  that  and 
other  events,  in  the  order  of  time. 

15.  And  Simon  Peter  followed 
Jesus,  and  so  did  another  disci- 
ple;  literally.  And  there  followed  Jesus 
Simon  Peter  and  another  disciple.  All 
tbrsook  him  and  fled  when  he  was  ar- 
x*ested,  but  Peter  and  John  recovered 
some  courage,  and  soon  followed  to  see 
-vhat  would  become  of  their  beloved 
Master.  It  is  evident  from  John's 
statement  that  the  two  started  in  com- 
pany. The  other  nine  had  not  cour- 
age to  follow  at  all,  but  had  hidden 
themselves.  John  was  known  to  the 
high  priest,  was  an  acquaintance  of 
Annas,  and  therefore,  being  recognized 
as  a  friend  by  the  servants,  was  allowed 
to  enter.  From  his  statement  that  he 
went  in  with  Jesus — i.  e.  at  the  same 
time  he  did — he  must  have  been  close  to 
the  Saviour.  From  Mark  14 :  54  we  learn 
that  Peter  "  followed  him  afar  off."  John 
only  adds  that  Peter  was  standing  at  the 
ioor  without;  his  modesty  prevents  his 
comparing  himself  with  Peter  to  the  dis- 
advantage of  the  latter;  but  from  all  the 
jjicts  given  it  seems  that  Peter  hung  back, 
as  they  entered  the  city,  while  John  kept 
near,  and  that  Peter  soon  after  ventured 
to  come  up  and  stand  outside.  Farrar 
thinks  that  the  two  came  to  the  gate  to- 
gether, John  being  admitted  as  an  ac- 
quaintance, while  the  portress  refused  ad- 
mission to  Peter  as  a  stranger.  Palace 
of  the  high  priest;  rather,  court  of 
ihe  high  priest.  The  court  was  an  en- 
closed square,  open  to  the  sky,  around 
which  the  house  was  built.  It  was  en- 
tered by  a  street-door  and  through  a  pas- 
sage or  outer  court.    Through  these  and 


across  the  court  Jesus  was  led  into  the 
apartment  of  Annas,  doubtless  on  the 
first  floor,  and  raised  one  step  or  more 
above  the  court.  Compare  Mark  14 :  66. 
The  doors  being  open,  John,  and  after- 
ward Peter,  standing  in  the  court,  would 
look  in  and  observe  what  passed. 

16.  But  Peter  stood  (rather,  was 
standing)  at  the  door  without.  He 
had  come  up  to  the  street-door.  Then 
went  out,  etc.  John,  knowing  that 
Peter  would  soon  come  to  the  gate  (or 
possibly  having  left  him  there),  went 
out  and  found  him  there,  and  by  speak- 
ing to  the  maid-servant  that  kept  the 
door,  and  who  knew  John,  he  was 
enabled  to  bring  in  Peter.  Peter  put 
a  bold  face  on  it,  and  sat  down  by  the 
fire  (Luke  22  :  56)  among  the  servants 
of  the  high  priest  and  the  officers. 
John  made  less  show  of  brafvery,  and 
had  more. 

17.  Then  saith  the  damsel  (rather, 
maid -servant)  that  kept  the  door  un- 
to Peter.  She  probably  observed  Peter 
carefully  when  she  let  him  in,  and  after- 
ward as  he  sat  by  the  fire.  Something 
about  his  appearance  excited  her  sus- 
picions. Then  slie  thought  she  remem- 
bered having  previously  seen  him  with 
Jesus.  She  approaches  him,  looks 
sharply  at  him  (Luke  22  :  56),  and  re- 
marks to  those  around,  "  This  man  was 
also  with  him."  She  tells  Peter  so 
(Matt.,  Mark)  and  then  asks  him  direct- 
ly, Art  not  thou  also  one  of  this 
man's  disciples?  Some  think  that 
the  word  "also"  refers  to  John,  who 
was  known  to  be  a  disciple  of  Jesus. 
The  maid-servant  speaks  rather  con- 
temptuously of  Jesus — only  this  man/ 
She  may  have  feared  being  blamed  for 
admitting  Peter.  He  seems  to  have 
been  in  no  great  danger,  except  as  he 
might  be  recognized  as  the  assailant  of 
Malchus.  But  he  has  passed  from  the 
extreme  of  natural  bravery  and  rash- 
ness to  the  other  extreme  of  pusillani- 
mous cowardice.  His  careless,  confident 
manner  is  a  mere  expedient  of  fear. 


282 


JOHN  XVIII. 


A.  D.  30 


18  am  not.     And  the  servants  and  officers  stood  there, 
who  liad  made  a  fire  of  coals ;  for  it  was  cold :  and 

they   warmed   themselves:    and   Peter    "stood   with   *  Ps-  ^-  i-   ^^^t. 
them,  and  warmed  himself.  isl  33. '         '^'^' 

19  The  high  priest  then  <>  asked  Jesus  of  his  disciples,   •  Luke  ii,  53, 54. 


Taken  by  surprise,  he  answers  the 
maid,  I  am  not.  From  the  other 
evangelists  we  learn  that  he  not  only 
denied,  but  assumed  ignorance,  and 
tried  to  pass  himself  oflf  as  a  stranger 


and   mere  casual   observer.      Alas   for 
poor  fallen  Peter! 
18.  Servants  and  officers  stood. 

The  servants   of  the   high  priest,  and 
officers  (temple-captains  and  their  men, 


EASTERN    FIRE-PAN,    WITH    COALS. 


or  some  of  them).  These  were  stand- 
ing in  the  court.  Some  of  them  were 
of  the  party  who  had  arrested  Jesus, 
ver.  26.  Having  made  a  fire  of  coals; 
a  charcoal  fire,  mineral  coal  being  un- 
known. Perhaps  the  fire  was  in  a  pan 
used  for  the  purpose.  "  The  wealthy, 
however,  use  a  brazier,  or  stand  of  brass 
or  copper  two  feet  in  height,  in  the 
centre  of  whose  upper  surface  is  set  a 
chafing-dish  of  like  material,  which 
contains  the  fire.  This  was,  doubtless, 
the  pan  containing  a  'tire  of  coals'  at 
which  Peter  stood  and  warmed  himself 
in  the  court  of  the  high  priest's  house." 
— Dk.  Van  Lennep,  Bible  Lands,  p. 
464.  It  was  cold,  as  it  well  might 
be  in  April,  at  midnight  or  probably 
later,  even  in  that  climate.  Fire  was 
needed  for  comfort.  "  The  nights  at 
Jerusalem  at  that  season  of  the  year 
are  cool,  though  the  day  may  be  warm. 
The  air  after  sundown  becomes  chilly. 
.  .  .  Coal  (charcoal)  is  one  of  the  arti- 


cles of  fuel  which  the  inhabitants  of 
Jerusalem  burn  at  the  present  day." — 
Dii.  Hackett,  in  Smith's  Dictionary, 
art.  "  Coal."  Peter  stood.  Uneasy 
at  being  questioned,  he  had  arisen,  yet 
was  not  prepared  to  abandon  the  as- 
sumed boldness  with  which  he  had 
mingled  with  the  officers  and  servants, 
imagining  that  he  could  pass  oflT  for 
a  stranger.  Lange  :  "An  assumed 
boldness  is  a  characteristic  of  fear." 
John  seems  to  have  adopted  the  more 
sensible  plan  of  keeping  himself  more 
retired  and  quiet.  Besides,  he  was  pro- 
tected by  his  acquaintance  with  the 
high  priest. 

19-23.  Examination  of  Jesus  by 
Annas.  This  important  circumstance 
John  only  mentions.  Characteristical- 
ly, not  only  as  writing  a  supplementary 
Gospel,  but  also  because,  if  the  eternal 
Son  of  God  is  to  be  condemned  by  his 
own  people,  it  should  be  known  that 
the  legitimate  high  priest  took  a  cou 


A.  D.  SO. 


JOHN  XVIli. 


28S 


20  and  of  his  doctrine.     Jesus  answered  him,  pI  spake   pch.  7.  14,  26,  28: 

8.  2 ;  10.  23,  etc. ; 
Matt.  26.  55 ; 
Luke  4.  15. 


21 


22 


open  ly  to  the  world ;  I  ever  taught  in  the  synagogue, 

and  in  the  temple,  whither  the  Jews  always  resort ; 

and  "i  in  secret  have  I  said  nothing.      Why  askest   <i  Matt.  lo.  27. 

thou  me  ?     Ask  them  which  heard  me,  what  I  have 

said  unto  them :  behold,  they  know  what  I  said. 

And  when  he  had  thus  spoken,  one  of  the  officers 
which  stood  by  ""  struck  Jesus  with  the  palm  of  his   'isa.  50. 5,  6;  Jer 
hand,  saying,  Answerest  thou   the  high   priest  so?      20. 2 ;  Acts  23.  2, 


trolling  part  in  the  proceedings,  and 
because  all  that  followed  resulted  from 
this. 

19.  The  high  priest  (Annas,  who 
was  the  legitimate  high  priest,  exer- 
cised great  authority  and  was  greatly 
reverenced,  though  deposed)  asked 
Jesus  of  {concerning)  his  disciples, 
and  of  {concerning)  his  doctrine,  or 
teaching,  evidently  assuming  in  ad- 
vance that  Jesus  was  a  dangerous  and 
seditious  man.  Annas  inquired  as  to 
the  number  and  standing  of  his  disci- 
ples, and  as  to  the  nature  of  the  teach- 
ing by  which  he  had  attached  them  to 
himself.  The  crafty  old  inquisitor 
hoped  by  these  general  questions  to 
draw  out  of  the  prisoner  a  statement 
which  could  be  used  against  him,  per- 
haps also  against  his  disciples. 

20.  I  spake — such  has  been  my 
habit — openly — without  secrecy  or 
disguise — to  the  world,  to  the  pub- 
lic. Jesus  had  delivered  his  instruc- 
tions publicly  to  all  who  would  listen. 
In  the  synagogue — i.  e.  wherever  I 
found  one.  Jesus  preached  in  the  syn- 
agogues of  many  towns.  In  the  tem- 
ple— there  was  but  the  one  temple,  and 
it  was  the  most  public  place  in  the  na- 
tion— whither  the  Jews  always  re- 
sort, for  worsliip  and  religious  cere- 
monies, especially  at  the  time  of  the 
great  annual  festivals,  when  all  the 
men  were  required  by  the  law  to  ap- 
pear before  Jehovah,  Jesus  took  such 
opportunities  for  preaching,  John  5  : 
1  tf. ;  7  :  14,  37,  etc.  His  out-door 
teaching  on  the  lake  or  mountain  or 
in  the  fields  was  of  the  same  public, 
open  character.  Hence  he  adds,  in 
secret  have  I  said  nothing;  noth- 
ing as  a  teacher  or  rabbi.  Jesus  was 
no  conspirator,  holding  secret  meetings 
and  giving  secret  instructions.  Even 
thfe  things  which  he  from  time  to  time 
(and  necessarily)  said  confidentially  to 


the  Twelve  were  not  secret  plottings, 
and,  as  Lange  remarks,  were  destined 
for  ultimate  publicity.  Matt.  10  .  27. 

21.  Why  askest  thou  me?  It 
was  unjust  and  evinced  a  malicious 
purpose.  An  accused  person  has  a 
right  to  be  confronted  with  the  charges 
against  him  and  with  witnesses  from 
whom  testimony  should  be  taken.  He 
should  not  himself  be  called  on  to  an- 
swer questions  in  order  to  find  ground 
or  pretext  of  conviction.  This  is  now 
a  recognized  principle  observed  in  our 
courts.  Ask  them  which  heard 
me,  what  I  have  said  unto  them. 
More  exactly.  Bring  forward  as  wit- 
nesses those  who  from  time  to  time 
have  heard  my  instructions  as  a  public 
teacher.  Behold,  they  know  what 
I  said  when  teaching.  They  are  ear- 
witnesses.  It  is  implied  that  an  impar- 
tial trial  would  triumphantly  vindicate 
the  character  of  Jesus,  and  that  he 
recognized  the  animus  of  his  enemies. 
Thus  the  cunning  of  the  aged  priest 
was  foiled  and  his  injustice  exposed 
by  a  few  words  of  simple  truth  and  the 
manly  demand  for  just  proceedings. 
The  language  of  Jesus  was  calm  and 
respectful.  Compare  with  Paul's  heat- 
ed manner,  Acts  23  :  3,  for  which,  how- 
ever, he  made  a  noble  apology  as  far 
as  he  had  spoken  hastily,  Acts  23  :  5. 
Jesus,  the  all-perfect,  always  speaking 
the  right  and  wise  word,  had  no  occa- 
sion for  apology. 

22.  One  of  the  officers,  doubtless 
the  temple-officers  who  had  aided  in 
the  arrest  of  Jesus.  Some  of  these 
were  warming  themselves  in  the  court- 
yard, ver.  18;  others  were  in  attend- 
ance on  Annas  and  were  guarding  the 
prisoner.  One  of  these  struck  Jesus 
with  the  palm  of  his  hand ;  liter* 
ally,  gave  Jesus  a  blow,  or  slap,  on  the 
face,  smiting  him  in  the  mouth  to  in« 
dicatd  that  he  had  spoken  disrespect- 


284 


JOHN  XVIII. 


A.  D.  30 


•2  Cor. 
Pet.  2, 


23  Jesus  answered  him,  "If  I  have  spoken  evil,   bear 
witness  of  the  evil :  but  if  well,  why  smitest  thou  me? 

24  *Now  Annas  had  sent  him  bound  unto  Caiaphas  the  *Matt.  26. 57. 
high  priest. 


10.    1;    1 
20-23. 


fully  and  to  siU'iice  him.  This  seems  to 
l)e  the  natural  meaning.  See  Acts 
'2'.\  :  2.  Yet  the  expression  may  mean, 
.^ti'Kck  J<',-<i(s  irith  (I  rod.  Answerest 
thou  tlie  hisrh  priest  so?  This 
tauntiii'T  (Hicstion  aceompnnied  and 
explained  the  blow.  "  The  prohibi- 
tion. Kx.  22  :  28,  had  been  by  the 
.lews  extended  into  an  ordinance  in- 
stilling a  bigottnl  veneration  for  su- 
])eriors,  and  for  the  high  priest  es- 
pecially."—Lange.  Probably  the  of- 
ficer was  enraged  at  the  discomfiture 
of  the  high  priest.  The  whole  trans- 
action confirms  the  view  that  the  Jews 
regarded  Annas,  though  deposed,  as  the 
real  or  lawful  high  priest. 

23.  The  answer  of  Jesus  shows  his 
perfect  presence  of  mind,  serene  dig- 
nity, and  absence  of  passion,  as  also 
his  clear  sense  of  the  indignity  he  had 
received,  and  readiness  to  assert  his 
right.  Jesus  answered  him,  the 
officer  who  struck  him,  If  I  have 
spoken  evil,  in  what  I  just  said, 
bear  witness.  "  Come  forward  as  a 
witness  against  it.  Accusing  and  testi- 
fying are  here  thy  business;  not  so  [is] 
judging,  much  less  punishing  before 
sentence  is  passed." — Lange.  But  if 
well,  why  smitest  thou  me  ?  A 
rejjrimand  sharp  and  clear,  but  in 
perfect  temper,  of  his  unjust  conduct, 
and  indirectly  of  Annas  for  allowing 
such  an  outrage  in  a  court  of  justice. 
"  It  has  been  often  and  well  observed 
that  our  Lord  here  gives  us  the  best  in- 
terpretation of  Matt.  5 :  39 — that  it  does 

>not  exclude  the  remonstrance  against 
unjust  oppression,  provided  it  be  done 
calmly  and  patiently." — Alford. 

24-27.  Peter's  Second  and  Third 
Denials,  Jesus  being  before  Caiaphas. 
The  examination  before  Annas  devel- 
oped nothing  which  our  Lord's  enemies 
could  use  against  him — rather  the  con- 
trary ;  hence  perhaps  it  is  omitted  by 
the  other  evangelists. 

24.  Now  Annas  had  sent  him. 
This  unfortunate  mistranshition  origin- 
ated probably  in  the  desire  to  avoid  a 
supposed  discrepancy.  Confounding  the 
examination  before  Annas  with  that  be- 


fore Caiaphas,  as  related  by  Matthew, 
Mark,  and  Luke,  this  forced  rendering 
was  adopted  to  avoid  contradiction. 
But  so  John's  account  is  obscured,  and 
a  real  difficulty  is  made  where  none  ex- 
isted. John  alone  narrates  the  examin- 
ation before  Annas,  and  then  says,  as 
it  should  be  rendered,  Anjias  sent  him, 
})robably  across  the  courtyard,  to  the 
apartment  of  the  actual  high  priest. 
An  impressive  warning  against  tam- 
pering with  the  true  text  or  with  a  true 
translation  to  avoid  apparent  difficulties. 
Bound.  Jesus  had  been  unbound  for 
examination.  The  attempt  to  treat  him 
as  a  secret  conspirator  had  signally 
failed.  His  enemies  found  that  they 
would  be  obliged  to  make  distinct 
charges  and  suborn  false  witnesses.  He 
is  therefore  bound  again  by  order  of 
Annas,  just  as  if  the  examination  had 
confirmed  the  idea  that  he  was  a  dan- 
gerous character,  and  is  thus  sent  to 
Caiaphas.  Note  the  flagrant  injustice. 
John  does  not  record  the  particulars 
of  the  preliminary  examination  before 
Caiaphas  found  in  Matt.  26  :  57-66 ; 
Mark  14  :  53-65 ;    Luke  22  :  54-65. 

It  was  now  past  midnight.  A  formal 
trial  before  the  Sanhedrim  in  the  night 
was  unlawful,  nor  could  one  be  sen- 
tenced to  death  before  daylight  by  Ro- 
man law.  Caiaphas,  however,  assisted 
by  leading  members  of  the  Sanhedrim, 
proceeded  to  examine  Jesus  on  a  charge 
of  blasphemy.  Perjured  witnesses  tes- 
tified, but  their  statements  were  so  dis- 
cordant as  to  be  worthless.  (Did  Joseph 
or  Nicodemus  cross-examine?  They 
may  not  have  been  invited  to  this  sit- 
ting.) Jesus  maintained  perfect  silence 
even  when  questioned.  The  evidence 
being  worthless,  no  defence  was  called 
for.  Caiaphas  by  his  conduct  iiid 
words  showed  that  it  was  utterly  in- 
sufficient (Mark  14  :  60,  61);  then  as  a 
last  resort  he  called  upon  Jesus  to  an- 
swer under  oath  whether  he  was  "  the 
Christ,  the  Son  of  the  Blessed,"  Ps.  2  : 
7  ;  Mark  14  :  61.  The  Saviour  did  not 
think  it  proper  to  refuse,  when  solemnly 
adjured,  to  affirm  his  divine  Messiah- 
ship   before  the  rulers  of  the   choseu 


A.  D.  30. 


JOHN  XVIII. 


2S5 


25      And  Simon   Peter    "  stood   and   warmed   himself.   "  ver.  18. 

''Tliey  said  therefore  unto  him,  Art  not  thou  also  one   ^'M^ark^^'i/^'  69- 

Luke  22.  58. 


of  his  disciples  ? 


He  denied  it,  and  said,  I  am  not. 

Prov.  29.  25. 


people  to  whom  he  had  come.  A  truth- 
ful auswer  would  furnish  no  just  charge 
against  him.  He  therefore  not  only  de- 
clared himself  the  Christ,  the  Son  of 
God,  but  added  the  startling  words, 
"  Ye  shall  see  the  Son  of  man  sitting 
on  the  right  hand  of  power  and  coming 
in  the  clouds  of  heaven."  The  high 
priest  and  his  associates  were  goaded  to 
madness  by  this  bold  and  unexpected 
answer.  They  decided  at  once,  without 
considering  whether  in  this  confession 
Jesus  had  spoken  the  truth,  that  no 
further  testimony  was  needed,  since,  by 
claiming  to  be  sharer  in  the  power  and 
glory  of  God  and  final  Judge  of  all 
mankind,  he  had  "  spoken  blasphemy." 
Thus  Jesus  declares  who  he  is,  and  is 
blasphemously  charged  with  blas- 
phemy, and  declared  worthy  of  death 
for  speaking  the  truth  under  oath. 

The  Jews  expected  a  Messiah,  and 
called  him  "  the  Son  of  God  "  or  "  Son 
of  the  Blessed."  Why,  then,  could  they 
consider  the  Saviour's  claim  as  blas- 
phemy ?  (1)  Because  they  assumed 
that  the  claim  was  false.  (2)  They  do 
not  appear  to  have  understood  the  full 
meaning  of  "  Son  of  God."  Hence, 
when  the  Saviour  used  it  so  as  obviously 
to  claim  divinity  for  himself  they  con- 
sidered him  a  blasphemer.  See  en.  10 : 
33.  Compare  the  questions  and  an- 
swers in  Luke  22  :  67-71,  which  refers, 
however,  to  the  next  stage  of  the  trial — 
namely,  before  the  Sanhedrim  in  for- 
mal session.  The  Jews  neither  under- 
stood the  spiritual  nature  of  Messiah's 
kingdom  nor  the  full  divine  grandeur 
of  his  person;  hence  they  accounted  the 
claims  of  Jesus  as  blasphemous,  and 
condemned  him  accordingly,  1  Cor.  2  : 
8.  But  their  blindness  was  wilful  and 
guilty  beyond  measure. 

He  was  not  as  yet  legally  condemned. 
Meanwhile  he  was  mocked,  spit  upon, 
and  buffeted  (smitten  with  the  fistj  by, 
it  would  seem,  even  his  examiners ;  and 
the  "servants"  (officers)  abused  him. 
"  The  officers,  with  blows,  took  him  in 
charge"  (Mark  14:65,  Bible  Union 
version,  after  best  authorities)  till  he 
could  be  formally  tried  by  the  Sanhe- 


drim. The  "  blows"  were  with  their  open 
hands,  or  perhaps  with  staves  or  rods. 
Thus  insult  was  added  to  insult,  Isa.  52  : 
14.  They  make  his  Messiahship  the  ob- 
ject of  scorn  and  mockery,  and  treat 
him  as  a  base  pretender  and  outlaw, 
mingling  their  revilings  with  violence. 
The  "  patient  Son  of  God  "  endured  in 
silence. 

25.  Peter's  Second  Denial,  early 
during  the  examination  before  Caia- 
phas.  Aud  Simon  Feter  stood  and 
warmed  himself.  We  learn  from 
Mark  that,  disturbed  by  the  first  ques- 
tioning (by  the  maid  who  kept  the  door), 
Peter  "  went  out  into  the  porch,"  through 
which  he  had  entered  the  court  from 
the  street,  and  that  "a  cock  crew."  It 
was  then  probably  between  twelve  and 
one  o'clock.  Peter  was  not  recalled  to 
fidelity  by  the  sign  predicted  by  the 
Saviour.  Perhaps  in  his  anxiety  and 
fear  he  did  not  at  the  moment  heed  its 
significance.  He  is  now  standing  prob- 
ably in  the  door  from  the  court  into  the 
porch,  with  the  blaze  of  the  fire  shining 
upon  him.  It  is  between  one  and  two 
o'clock.  They  said  therefore  unto 
him,  those  about  him  noticing  him 
narrowly,  thus  exposed  to  observation. 
The  recent  transfer  of  the  prisoner  from 
the  apartment  of  Annas  to  that  of  Caia- 
phas  would  have  excited  attention.  This 
may  explain  why  Peter  dared  remain 
where  he  was.  His  policy  was  to  act 
boldly  the  part  of  a  curious  stranger; 
besides,  he  was  anxious  to  see  what  be- 
came of  Je.sus.  Art  (omit  not)  thou 
also  one  of  his  disciples?  Several 
questions  were  asked  by  difierent  per- 
sons at  this  time,  all  to  the  same  effect 
— by  a  second  maid  (Matt.  26  :  71),  by 
the  maid  who  kept  the  door  (Mark  14  : 
69),  by  one  of  the  men  standing  by 
(Luke  22  :  58),  and  possibly  by  others. 
The  difierent  records  of  the  four  evan- 
gelists show  how  independent  yet  per- 
fectly harmonious  are  their  narratives. 
He  denied  (omit  it),  and  said,  I 
am  not.  He  denied  his  discipleship. 
Matthew  tells  us  that  he  also  denied 
knowing  Jesus,  and  that  too  with  au 
oath,  calling  God  to  witness,  and  with 


286 


JOHN  XVIII. 


A.  D.  30. 


26  One  of  the  servants  of  the  high  priest,  being  his  kins- 
man whose  ear  Peter  cut  off,  saith,  Did  not  I  see  thee 

27  in  the  garden  with  him?     Peter  then  denied  again; 
and  "immediately  the  cock  crew. 


Je^us  before  Pilate,  ivho  pronounces  him  innocent  and  seeks 

to  release  him. 
28      'Then  led  they  Jesus  from  Caiaphas  unto  ^the  hall 


«ch.  13.  38;  Matt. 
26.  74;  Mark  14 
72;  Luke  22.  60. 

7  Matt.  27.  1,2,11- 
14;  Mark  15.  l- 
5;  Luke  23.  1-5; 
Acts  3.  13. 

«  Matt.  27.  27. 


the  somewhat  contemptuous  form,  "  I 
know  not  the  man  ;"  as  if  he  had  come 
from  curiosity  to  learn  the  cause  of  this 
gathering  without  any  interest  in  it, 
without  possibly  even  knowing  the 
name  of  the  person  on  trial.  This  de- 
nial is  thus  a  step  in  advance  of  the 
first.  He  was  then  taken  by  surprise, 
perhaps  confused ;  now  he  has  had  time 
to  reflect.  This,  therefore,  is  more  de- 
liberate. The  number  now  questioning 
him  doubtless  excited  him  to  falsehood, 
irritated  him,  and  led  to  a  cowardly  de- 
nial and  a  rash,  wicked,  false  oath. 
Profanity  is  no  sign  of  bravery,  yet  his 
real  danger  seems  to  have  been  small. 

26,27.  Peter's  Thikd  Dental.  Je- 
sus still  before  Caiaphas.  Mark  tells  us 
it  was  "  a  little  after  "  the  second — about 
one  hour  after,  Luke  22  :  59.  Peter 
was  now  probably  again  in  the  court, 
anxious  about  the  examination,  which 
was  not  yet  over.  It  vvas  between  two 
and  three  o'clock.  It  appears  from 
Mark  that  "  they  that  stood  by,"  hav- 
ing doubtless  discussed  the  matter 
among  themselves,  and  having  noted 
his  Galilean  provincialisms  and  accent, 
conclude  that  the  maid-sei'vant  is  right. 
They  therefore  say  to  him,  "  Surely 
thou  art  one  of  them,  for  thou  art  a 
Galilean."  Matthew  says  they  add, 
"  For  thy  speech  bewrayeth  (betrays) 
thee." 

26.  One  of  the  servants,  etc.,  a 
relative  of  Malchus.  Did  not  I  see 
'  thee  in  the  garden  with  him? 
Doubtless  this  man  was  one  of  the  ar- 
resting party.  Thus  is  Peter  hemmed 
in,  more  fully  identified  as  a  disciple  of 
Jesus,  and  likely  to  be  recognized  as 
having  resisted  the  process  of  law  by 
force.  John  wrote  this  account  prob- 
ably after  Peter's  death.  He  suppresses 
nothing  essential  to  his  purpose,  but 
brings  out  Peter's  guilt  much  less  strong- 
ly than  ^lark,  who  is  supposed  to  have 
written  his  Gospel  under  Peter's  own 
direction;    and  John  alone  relates  the 


recognition  by  the  relative  of  !^[alchu3 
which  terrified  Peter  and  unnerved  him 
most  of  all.  This  tenderness  is  very 
touching  and  suggestive.  The  full  story 
was  on  record  in  the  three  other  Gos- 
pels, and  John  passes  over  it  as  lightly 
as  he  can  without  mutilating  the  history. 

27.  Peter  then  denied  again. 
John  simply  names  the  fact.  See  last 
remarks  on  vers.  26.  We  learn  from 
Matthew  and  Mark  that  he  began  to 
invoke  curses  on  himself  if  he  told  not 
the  truth,  and  to  swear  in  confirmation 
of  the  denial.  In  this  lowest  point  of 
Peter's  fall,  terrified,  confounded,  shorn 
of  all  moral  strength  by  previous  fail- 
ures, he  broke  out  into  profanity ;  per- 
haps an  old,  forsaken  habit.  Orientals 
use  the  name  of  God  and  appeal  to  him 
continually  on  the  most  trivial  occa- 
sions. In  his  second  denial  he  swore  a 
single  oath ;  now  a  volley,  for  he  was 
beside  himself  with  fear  and  anger. 
And  immediately  the  cock  crew. 
This  was  the  second  occurrence  of  the 
sign  foretold  by  Jesus.  It  was  about 
the  opening  of  the  morning  watch, 
three  o'clock.  As  Peter  heard  the 
sound  he  remembered  and  his  heart 
smote  him.  At  this  point,  also,  the 
Lord,  in  the  apartment  of  Caiaphas, 
perhaps  while  being  mocked  and 
abused  (Mark  14  :  (ib),  turned  and 
looked  out  and  upon  Peter,  Luke  22  ; 
61.  The  whole  enormity  of  his  con- 
duct broke  ui)on  him ;  overwhelmed 
with  shame,  sorrow,  and  anguish,  ae 
"  went  out  and  wept  bitterly."  In 
spite  of  his  great  sin,  Peter  was  a 
true  Christian.  Jesus  had  prayed  for 
him  that  his  strength  fail  not  (Luke 
22:32;  John  17:15),  and  had  de- 
clared of  his  true  disciples  "  they 
shall  never  perish,"  John  10  :  28. 
Hence  Peter  was  speedily  brought  to 
unfeigned  repentance,  learning  by  his 
fall  to  know  better  both  himself  and 
his  Saviour. 

28-40,  Jesus  before  Pilate,  who 


A.  D.  30. 


JOHN  XVIII. 


287 


of  judgment.  *And  it  was  early;  ''and  they  them- 
selves went  not  into  the  judgment  hall,  lest  they 
should  be  defiled ;  but  that  they  might  eat  the 
passover. 


•Prov.  1. 16;4. 16, 
Luke  22.  66. 

bMatt.  23.  23-28; 
Acts  10.  28;  11.  3. 


PRONCJNCES  HIM  INNOCENT,  AND 
SEEZS  TO   EELEASE   HIM;    THE   JEWS 

PREFER  Baeabbas,  Matt.  27  :  1-26; 
Mark  15  :  1-15;  Luke  22  :  66-71 ;  23  : 
1-25.  Here  occurs  one  of  the  most 
remarkable  omissions  in  John's  ac- 
count. He  condenses  tlie  preliminary 
examination  before  Caiaphas  and  the 
formal  trial  and  condemnation  of  Jesus 
by  the  Sanhedrim — events  occupying 
several  hours — into  the  two  statements, 
Annas  sent  him  hound  to  Caiaphas  (ver. 
24),  and  this  in  vers.  28,  that  they  led 
Jesus  to  Pilate.  But  the  discipleship 
were  in  possession  of  full  accounts  by 
the  other  evangelists.  Besides,  "  with 
the  fact  of  Annas  sending  the  Lord 
bound  to  Caiaphas  everything  further 
.  .  .  was  decided." — Lange.  Concern- 
ing the  formal  session  of  the  Sanhedrim 
after  daylight,  held,  no  doubt,  in  Caia- 
phas' apartments  (see  Matt.  27  : 1 ;  Mark 
15  :  1 ;  Luke  22  :  66-71),  Luke  gives  the 
full  account.  The  examination  at  this 
session  was  the  result  of  the  previous 
informal  examination.  The  questions 
asked  were  those  which  Jesus  had  then 
answered,  and  he  answered  them  again. 
His  statement  that  he  was  the  Son  of 
God  awakened  no  violent  demonstra- 
tions, being  taken  as  a  matter  of  course 
and  aground  of  condemnation.  Hence 
they  needed  and  examined  no  witnesses. 
They  also  consulted  as  to  the  best  means 
of  securing  his  death,  and  fixed  upon 
two  charges — viz.  blasphemy  and  treason 
against  the  Roman  emperor.  It  seems 
that  the  whole  Sanhedrim  went  with 
their  prisoner  to  Pilate.  Joseph  of 
Arimathea  and  Nicodemus  (ch.  19  :  39 
and  Luke  23  :  50)  alone,  so  far  as  we 
know,  courageously  dissented  from  the 
condemnation,  and  had  no  part  in  their 
evil  counsels  and  accusations  of  the  Lord 
before  Pilate.  Farrar  suggests  also  the 
possible  exception  of  Gamaliel.  Com- 
))are  Acts  5  :  34-39. 

28.  Then  led  they  Jesus  {hound, 
Matt.  27  :  2)  unto  the  hall  of  judg- 
ment; rather,  into  the  governor's  palace. 
The  governor's  palace,  or  Prsetorium,was 
on  Mount  Zion,  in  the  western  part  of 
the  city.     The  governors  generally  re- 


sided in  Csesarea,  but  came  to  Jerusalem 
during  the  great  festivals  to  keep  order 
and  to  exercise  judicial  functions.  It 
was  early — early  in  the  day,  not  long 
after  sunrise.  In  Syria  business  is  done 
very  early,  not  in  the  heat  of  the  day. 
The  appearance  of  the  whole  Sanhedrim 
with  a  bound  prisoner  at  the  earliest 
proper  hour  would  impress  the  govern- 
or with  the  idea  that  Jesus  was  a  great 
criminal.  This  important  hour  was  the 
morning  of  Friday,  the  15th  Nisan,  April 
7th,  in  the  year  783  from  the  founding 
of  Rome.  They  themselves  went 
not  into  the  palace,  but  stood  in  front 
of  it.  This  gave  them  a  better  oppor- 
tunitv  of  overawing  the  governor  by  the 
clamor  of  the  multitude.  They  assigned, 
however — and  perhaps  in  part  sincerely— 
another  reason — viz.  lest  they  should 
be  defiled ;  but  that  they  might  eat 
the  passover.  No  law  of  God,  but  the 
glosses  and  additions  of  Jewish  tradition, 
had  taught  that  a  Jew  became  ceremoni- 
ally unclean  by  entering  the  house  of  a 
Gentile.  Hence  the  Sanhedrim  refused 
to  go  into  the  governor's  palace  to  attend 
the  trial  in  the  "judgment  hall."  Eat 
the  passover.  Not  eat  the  paschal 
sujiper,  for  that  had  been  eaten  the  even- 
ing before ;  besides,  the  uncleanness  they 
wished  to  avoid  would  have  expired  at 
sunset.  The  expression  is  a  general  one, 
and  is  equivalent  to  ohserve  the  passover 
festival,  which  lasted  eight  days.  They 
did  not  wish  to  be  ceremonially  defiled, 
and  so  disqualified  for  its  observance, 
during  any  part  of  it.  On  a  misunder- 
standing of  this  and  other  passages  some 
have  imagined  a  discrepancy  between 
John  and  the  other  evangelists  concern- 
ing this  last  passover.  Such  eminent 
authorities  as  Robinson,  Lightfoot,  Lu- 
thardt,  Lange,  and  Schaff  declare  that 
none  exists.  See  Author's  Harmony, 
pp.  295-301.  This  reason  was,  prob- 
ably, in  part  sincere.  Like  many  other 
formalists,  they  cared  more  for  cere- 
monies than  for  justice  and  righteous- 
ness. Hence  their  scrupulousness  on 
this  point  while  carrying  forward  the 
judicial  murder  of  the  Son  of  God. 
At  this  point  M^t'hew  rela.tes  th^  r^ 


288 


JOHN  XVIII. 


A.  D.  30 


29      Pilate  then  went  out  unto  them,  and  said,  "  What   •  Acts  25, 16. 

80  accusation  bring  ye  against  this  man?  They  an- 
swered and  said  unto  him,  If  he  were  not  a  male- 
factor, we  would  not  have  delivered  him   up  unto 

31  thee.  Then  said  Pilate  unto  them,  Take  ye  him, 
and  judge  him  according  to  your  law.  The  Jews 
therefore  said  unto  him,  ^  It  is  not  lawful  for  us  to   ^  ch.  19. 15. 


morse,  confession,  and  suicide  of  Judas. 
Matt.  27  :  3-10;  Acts  1  :  18-19. 

29.  Pilate.  After  Archelaus  (Matt. 
2  :  22)  was  deposed,  Judaea  and  Samaria 
were  annexed  to  the  Koman  province 
of  Syria  and  governed  by  procurators, 
the  sixth  of  whom  was  Pontius  Pilate. 
He  was  appointed  A.  D.  25,  and  held  his 
office  ten  years,  during  the  reign  of  the 
emperor  Tiberius.  He  was  noted  for 
his  severity  and  cruelty,  and  by  several 
massacres,  to  one  of  which  Luke  refws 
(Luke  13  :  1),  he  rendered  himself 
odious  to  both  Jews  and  Samaritans. 
At  the  time  of  the  trial  of  Jesus,  Pilate 
showed  himself  not  incapable  of  feeling 
impulses  of  justice  and  mercy,  but  also 
revealed  his  character  as  "  a  selfish,  un- 
principled, worldly  Roman  politician, 
sceptical,  or  rather  utterly  indifferent 
to  truth,  cruel,  weak,  and  mean  ;  and  so 
he  sacrificed  innocence  itself  to  the  fear 
of  losing  place  and  power." — Schaff. 
Pilate  is  called,  in  general  terms,  gov- 
ernor. This  term  belonged  more  prop- 
erly to  the  rulers  of  provinces.  The 
office  of  procurator  pertained  rather  to 
the  revenue,  but  sometimes  extended 
to  every  department  of  government  in 
a  portion  of  a  large  province  where 
the  proconsul  or  legate  (senatorial  or 
imperial  governor)  of  the  province 
could  not  reside.  Such  was  the  case 
with  Pilate,  Felix,  Festus.  Hence  Pi- 
late could,  with  propriety,  be  called 
"governor."  Went  out  unto  them, 
conceding  so  much  to  their  scruples. 
Foreign  rulers  were  obliged  to  pay  some 
regard  to  the  religious  customs  of  the 
Jews,  to  avoid  exasperating  them  and 
producing  a  fierce  explosion  of  danger- 
ous fanaticism.  The  same  thing  is  true 
in  regard  to  Muslims  at  the  East  now. 
Tlie  Sepoy  rebellion  of  India,  it  is 
said,  arose  from  disregard  of  such  a 
policy.  What  accusation.  He  had 
a  right  to  inquire  before  passing  judg- 
ment or  allowing  them  to  execute  it. 
"  Besides  this,  however,  Pilate  immedi- 
ately  observed,    doubtless,    that    they 


came  to  him  purposing  by  a  pompous 
and  boisterous  procession  to  move  him 
to  confirm  their  sentence  of  death  with- 
out more  ado." — Lange.  He  thwarts 
them  at  the  start.  This  man,  of 
whom  Pilate  must  have  heard,  but 
whom,  as  yet,  he  regarded  with  supreme 
indifference 

30.  Malefactor,  a  criminal,  one 
who  has  violated  the  laws  by  some 
grave  offence.  Delivered.  The  same 
word  elsewhere  translated  "  betrayed." 
As  Judas  betrayed  or  delivered  up  his 
Lord  to  the  Jewish  rulers,  so  they,  the 
representatives  of  Israel,  betrayed  or 
delivered  up  their  Messiah,  whom  God 
had  given  them  according  to  his  prom- 
ise, into  the  hands  of  the  heathen. 
They  thus  unconsciously  uttered  their 
own  condemnation.  Compare  Acts  2  : 
23 .  Their  answer  was  intended  to  carry 
matters  with  a  high  hand.  They  demand- 
ed that  the  Roman  governor  should  con- 
firm the  sentence  of  the  Sanhedrim 
without  re-examination.  They  hoped 
thus  to  compass  the  death  of  Jesus 
without  the  troublesome  attempt  to 
make  good  their  accusations  at  a  Roman 
seat  of  justice.  If  Pilate  had  yielded 
to  this  impudent  demand,  they  would 
have  stoned  Jesus  as  a  blasphemer,  ac- 
cording to  the  law  of  Moses  (Lev.  24  : 
16),  as  they  had  unlawfully  repeatedly 
attempted  to  do  (8  :  59  ;  10  :  31),  and  as 
they  actually  did  without  legal  right 
in  the  case  of  Stephen,  Acts  7. 

31.  Take  ye  him,  etc.  A  bitter 
sarcasm  on  their  subjection  to  Roman 
power.  Pilate  knew  that  the  Roman 
law  demanded  for  one  accused  a  fair 
trial  before  the  Roman  authorities. 
His  answer  amounts,  then,  to  this: 
Since  ye  are  such  competent  and  in- 
dej)endent  judges,  who  will  brook  no 
review  of  your  decisions,  take  him,  con- 
demn him  under  your  law,  and  execute 
him  if  you  dare!  It  is  not  lawful, 
etc.  The  Jews  lost  the  power  of  exe- 
cuting a  death-sentence  when  Arche- 
laus was  deposed,  A.  D.  6.    The  Sanlu;- 


A.  D.  30. 


JOHN  XVIII. 


289 


32 


put  any  man  to  death:  ®that  the  saying  of  Jesus 
might  be  fulfilled,  which  he  spake,  signifying  what 
death  he  should  die. 

'Then  Pilate  entered  into  the  judgment  hall  again, 

and  called  Jesus,  aud  said  unto  him,  ^  Art  thou  the 

84  King  of  the  Jews?     Jesus  answered  him,  Sayestthou 

this  thing  of  thyself,  or  did  others  tell  it  thee  of  me  ? 


38 


•ch.    12.     32,    33; 
Matt.  20.  19. 


'  Matt.  27.  11. 

«ch.  1.  49;  Matt. 
2.2. 


drim  were  obliged  either  to  abandon 
their  full  purpose  or  to  take  a  lower 
tone  and  acknowledge  their  subjection 
— a  thing  ever  exasperating  and  humilia- 
ting to  them.  They  chose  the  latter. 
Pilate  delighted  to  mock  and  harass 
them,  as  far  as  he  could  with  safety  to 
himself. 

We  learn  from  Luke  23  :  2  that  they 
now  accused  Jesus  of  fomenting  sedi- 
tion among  the  people,  of  interfering 
with  the  tribute  paid  to  Caesar,  and  of 
treasonably  giving  himself  out  as 
Christ,  a  king, — all  of  which  they 
knew  to  be  false.  The  first  charge  had 
been  met  before  Annas.  As  to  the 
second,  they  knew  that  Jesus  command- 
ed to  pay  tribute  to  Caesar,  Matt.  22  :  15- 
22.  As  to  the  last,  they  knew  that  the 
Saviour's  claim  of  Messianic  royalty 
had  no  tendency  to  treason;  he  had 
himself  refused  a  popular  call  to  be- 
come a  temporal  king,  John  6  :  15. 
Whatever  they  might  fear  in  the  future, 
they  knew  that  Jesus  had  not  as  yet 
ccmmitted  any  act  of  treason.  Note 
the  depth  of  their  infamy  !  Chafing  un- 
der the  hated  dominion  of  Rome,  they 
falsely  accuse  their  own  God-given  Mes- 
siah, the  King  of  Israel,  the  Son  of 
David,  of  treason  against  the  heathen 
conqueror !  Yet  this  charge  \Tas  cun- 
ningly chosen.  On  no  other  point 
would  a  Roman  governor  be  so  sensi- 
tive. 

32.  That  the  saying  of  Jesus 
might  be  fulfilled,  etc.  It  was  in 
the  divine  counsel  that  Jesus  should  be 
crucified.  Jesus  had  repeatedly  pre- 
anncmnced  what  death  he  should 
die.  If  the  Jews  had  had  the  power 
of  life  and  death,  or  if  Pilate  had 
yielded  to  their  first  demand,  Jesus 
would  have  been  stoned,  not  crucified. 
The  cruel  and  shameful  "  death  of  the 
cross  "  was  the  severest  form  of  capital 
punishment  among  the  Romans.  God 
80  ordered  matters  that  his  own  pre- 
destined counsel  should  stand.  Nor 
does  all  this  in  the  least  interfere  with 

25 


human  freedom  or  responsibility.  Acts 

33.  Into  the  judgment  hall ;  rath- 
er, into  the  'palace,  the  proper  place  for 
administering  justice.  Pilate  wished 
to  examine  Jesus  privately,  therefore 
he  called  him  into  the  palace,  where 
he,  as  one  accused,  "  stood  before  the 
governor,"  Matt.  27  :  11.  Pilate,  fol- 
lowing out  the  accusation  of  the  Jews, 
asks.  Art  thou  the  King  of  the 
Jews?  This  had  a  touch  of  sarcasm. 
Jesus,  poor,  plainly  dressed,  and  bear- 
ing the  marks  of  recent  abuse,  looked 
like  anything  but  a  king  to  the  proud 
Roman.  But  Pilate  wished  to  draw 
from  Jesus  what  his  pretensions  might 
be,  and  why  his  countrymen  so  hated 
him.  The  governor  could  hardly  have 
been  utterly  ignorant  concerning  Jesus. 
Some  accounts  of  his  great  popularity 
and  miracles  must,  it  would  seem,  have 
reached  the  eai's  even  of  the  scoffing 
pagan  procurator.  Compare  Mark  15  : 
10. 

34.  Sayest  thou  this  thing  of 
thyself, — Hast  thou,  as  governor,  any 
information  that  leads  thee  to  suspect 
me  of  rebellion  against  the  Roman  au- 
thority?— or  did  others  tell  it  thee 
of  uie?  Dost  thou  simply  base  the 
question  on  the  charge  of  the  Sanhe- 
drim, that  I  claim  to  be  "  Christ,  a 
king"?  This  is  substantially  equiva- 
lent to  inquiring  in  what  sense  the 
question  is  asked.  Did  Pilate  use  the 
phrase  "  King  of  the  Jews"  as  a  Roman 
would  use  it,  in  reference  to  common 
secular  dominion  or  aspiration  thereto, 
or  as  a  Jew  would  use  it,  in  reference 
to  the  Messianic  hope  of  the  nation, 
and  the  claim  of  Jesus  that  he  was  the 
promised  One — "  Christ,  a  king"?  This 
claim  of  Messianic  royalty  did  not  in- 
terfere with  submission  to  the  author- 
ity of  the  Roman  government,  Matt. 
22  :  20.  Hence  our  Saviour's  answer- 
ing question  was  admirably  adapted  to 
expose  the  deception  which  the  Sanhe- 
drim were  endeavoring  to  impose  upoq 


290 


JOHN   XVIII. 


A.  D.  30 


35  Pilate  answered,  Am  I  a  Jew  ?  "  Thine  own  nation 
and  the  chief  priests  have  delivered  thee  unto  nie : 

36  what  hast  thou  done?  'Jesus  answered,  "My  king- 
dom is  not  of  this  world :  if  my  kingdom  were  of  this 
world,  then  would  my  servants  fight,  that  I  should 
not  be  delivered  to  the  Jews :  but  now  is  my  king- 

87  dom  not  from  hence.  Pilate  therefore  said  unto  him, 
Art  thou  a  king  then  ?  Jesus  answered, '  Thou  sayest 
that  I  am  a  king.  "*  To  this  end  w^as  I  born,  and  for 
this  cause  came  I  into  the  world,  that  I  should  bear 


i>ch.  1.   11;    Acta 

3  13. 
»  1  Tini.  6.  13. 
kch.  6.  15;  8    15; 

Dan.  2.  44;  7. 14' 

Luke  12.  14;  17. 

20,  21 ;  Rom.  14. 

17;  Col.  1.  ]3. 

»Matt,  26.  64;  27. 

11. 
=»ch.  3.  11,  12;  8. 

14;  14.6;  1  Tim. 

6.  13 ;  Rev.  1.  5. 


the  governor    in  order  to  secure   the  I 
death  of  Jesus. 

35.  Am  I  a  Jew?  Pilate  asks  this 
question  in  scorn  and  indignation.  He 
despised  the  Messianic  hopes  of  the 
Jews  and  their  claim  to  be  the  people 
of  God  as  fanatical  superstition ;  it 
was  impossible  that  he  should  speak  or 
think  ao  a  Jew.  Thine  own  nation 
and  the  chief  priests  have  deliv- 
ered thee  unto  me.  Here  Pilate 
disclaims  any  ground  of  suspicion  or 
complaint  against  Jesus  except  the 
accusation  of  the  Sanhedrim.  He  had 
framed  his  question  in  accordance  with 
that,  but  not  with  the  views  of  a  Jew. 
Then  he  bluntly  puts  the  question,  in 
true  Roman  style,  what  hast  thou 
done? — any  thing  to  justify  such  hatred 
and  such  accusations  ? 

36.  Instead  of  directly  answering  Pi- 
late's last  question,  Jesus  pursues  the 
idea  suggested  by  his  question  in  verse 
34.  Tacitly  acknowledging  that  he  is 
a  king,  and  thus  virtually  answering 
the  first  question  of  Pilate  in  ver.  33  in 
the  affirmative,  he  proceeds  to  define 
the  nature  of  his  kingdom — first  nega- 
tively :  My  kingdom  is  not  of  this 
world,  not  a  political,  secular,  tempo- 
ral kingdom.  It  is  not  within  the 
s})here  of  the  world,  which  is  fallen 
and  carnal.  The  Jews  generally  ex- 
pected their  Messiah  to  be  a  religio- 
political  king,  mingling  the  spiritual 
and  the  temporal,  and  subduing  the 
whole  earth  by  military  or  supernatu- 
ral power.  But  Jesus  had  never  given 
any  countenance  to  these  crude  ideas ; 
on  the  contrary,  he  had  discouraged 
them.  Disavowing  everything  politi- 
cal and  secular  as  to  the  nature  of  his 
kingdom,  Jesus  would  show  Pilate  that 
his  claim  of  royal  dignity  could  not  be 
treason  against  Caesar.  If  .  .  .  then 
would  my  servants  fight.    Earthly 


kings  and  pretenders  rely  upon  force. 
But  Jesus  had  forbidden  his  disciples 
to  defend  him  by  force  from  arrest  by 
the  Jews.  This  circumstance  conclu- 
sively showed  the  unworldly  and  spir- 
itual nature  of  his  kingdom,  and  it  was 
an  argument  which  Pilate  could  not 
but  feel.  But  now  (as  it  is)  is 
my  kingdom  not  from  hence.  It 
is  not  worldly,  political,  secular  in  its 
origin ;  of  course  the  same  is  true  of 
its  aims  and  methods.  There  is  no 
need  of  collision  with  secular  govern- 
ment. Compare  Matt.  26  :  52,  and  re- 
marks on  it  under  verse  11  of  this 
chapter. 

37.  To  Pilate,  of  course,  all  this  was 
strange  and  new.  He  seems  to  have 
been  puzzled,  and  to  have  begun  to 
feel  the  influence  of  that  wonderful 
personality.  Hence  the  question.  Art 
thou  a  king  then?  betokening,  per- 
haps, a  mingling  of  scorn,  awe,  and 
curiosity  in  Pilate's  mind.  Thou  say- 
est that  I  am  a  king  (see  Matt.  27  : 
11 ;  Mark  15  :  2;  Luke  23  :  3);  rather, 
Thou  ffoyest  it,  because  lam  a  king — that 
is,  "  It  is  as  thou  sayest ;  "  an  atfirma- 
tive  assent,  "  for  indeed  I  am  a  king," 
though  not  in  an  earthly,  political 
sense.  Compare  Matt.  26  :  25.  There 
may  be  a  hint,  also,  that  this  kinghood 
is  real,  notwithstanding  the  lowly  ap- 
pearance of  Jesus,  which  seems  to  have 
inclined  Pilate  at  first  to  make  sport  of 
his  claims.  Jesus  then  proceeds  to  give 
the  positive  statement  of  the  nature  of 
his  kingdom.  The  negative  is  in  ver. 
36.  But  how  could  this  religious  and 
spiritual  conception  be  even  suggested 
to  the  dark  mind  of  a  proud,  worldly, 
sensual,  and  sceptical  Jvoraau  ?  The 
Lord,  with  divine  skill,  seizes  upon  the 
only  avenue  of  approach.  Greek  and 
Roman  philosophers  had  speculated 
much  concerning  tt'uth,  moral  and  re 


A.  D.  30. 


JOHN  XVIII. 


291 


witness  unto  the  truth.     Every  one  that  "  is  of  the 

38  truth  heareth  ray  voice.     Pilate  saith  unto  him,  What 
is  truth  ? 

And  when  he  had  said  this,  he  went  out  again  unto 
the  Jews,  and  saith  unto  them,  "I  find  in  him  no  fault 

39  at.  all.    p  But  ye  have  a  custom,  that  I  should  release 

Mark  15.  6-9 ;  Luke  23.  17-19. 


■  ch.  8.  47 ;  10.  26, 

27 ;  1  o  ohn  3.  H) ; 

4.6. 
"ch.  19.  4,  6;  Isa. 

53.  9;  Matt.  27. 

18,  19,  24;  Luke 

23.4. 
PMatt.  27.   15-17; 


ligious.  The  idea  was  not  wholly  for- 
eign to  this  civilized  and  educated  pagan. 
To  this  end  was  I  born,  and  for 
this  cause  came  I  into  the  world, 

etc. ;  that  is,  I  iiave  been  born  and  have 
come  into  the  world  in  order  to  bear  wit- 
ness to  the  truth.  Born.  Christ  was 
born  for  this  purpose ;  it  was  the  divinely- 
appointed  mission  of  his  life,  or  a  great 
part  of  it.  This  alone  would  not  prove 
him  more  than  a  man,  but  he  adds  came 
I  into  the  world,  thus  distinctly  in- 
volving his  pre-existence.  He  had  come 
from  another  state  of  being  into  this 
by  a  supernatural  birth,  in  order  to  bear 
witness  to  the  truth.  Thus  the  great  fact 
of  the  incarnation  is  affirmed  and  pre- 
sented in  the  manner  most  likely  to  be 
received.  Bear  witness,  Jesus  did 
not  come  to  teach  human  wisdom  or  dis- 
cover truth  or  reason  about  it.  He  was 
a  witness,  declaring  with  authority  what 
he  knew,  Rev.  3  :  14 ;  ch.  14  :  10 ;  ch.  3  : 
31-36 — the  truth  concerning  God  and 
man,  sin  and  salvation  and  human  des- 
tiny— the  highesttruth,  all  that  mankind 
is  supremely  concerned  to  know,  and 
which  men  could  learn  only  by  a"  teach- 
er sent  from  God."  Every  one  that 
is  of  the  truth,  every  one  who  loves 
it  and  is  in  moral  harmony  with  it.  A 
partial  revelation  had  been  made  by  the 
Son,  through  the  prophets,  before  his  in- 
carnation. Whoever  had  received  this, 
in  the  love  of  it,  would  recognize  the 
great  Teacher,  ch.  7  :  17  ;  ch.  8  :  47.  So 
would  any  devout  Gentile,  though  before 
without  the  light  of  revelation,  if  any 
such  had  existed;  we  have  no  reason 
to  suppose  thi.'i  s*as  the  case.  Hear- 
eth my  voice  ;  recognizes  and  accepts 
me  and  my  tea:hing,  ch.  10  :  26,  27. 
And  so,  as  to  Pilate,  if  he  had  really 
cared  for  truth,  he  would  have  attend- 
ed to  the  words  of  Jesus  and  found 
tne  truth. 

In  this  wonderful  conversation,  which 
demands  the  most  exhaustive  study,  re- 
corded only  by  John,  Jesus  accomplishes 
these  three  things:  (1)  He  makes  his 


own  innocence  clear  to  the  governor.  Pi- 
late perceives  that  Jesus  has  no  political 
aspirations.  Notice,  that  when  a  fair 
hearing  would  be  had  Jesus  was  ready 
to  defend  himself  from  false  charges. 
He  was  silent  only  when  justice  was 
turned  into  a  mockery.  (2)  He  brings 
out  in  a  strong  light  the  true  nature 
of  his  kingdom  for  the  benefit  of  all 
men  in  all  time.  (3)  He  opens  the  door 
of  salvation  to  Pilate.  If  Pilate  had 
been  candid  and  earnest,  he  would  have 
sincerely  inquired  further.  It  was  prob- 
ably the  crisis  of  his  fate. 

38.  What  is  truth?  If  this  question 
had  been  asked  with  a  desire  to  obtain 
the  true  answer,  Jesus  would  undoubt- 
edly have  instructed  Pilate  in  the  doc- 
trine taught  in  ch.  17  :  3  and  1  John  5  : 
19,  20.  But  the  fact  that  when  he  had 
said  this,  he  went  out,  waiting  for 
no  answer,  shows  that  the  question  was 
asked  in  a  flippant  and  sceptical  spirit, 
and  that  no  answer  was  desired.  "  It 
expresses,  not  without  scoflf  and  irony, 
that  truth  can  never  be  found,  and 
is  an  apt  representative  of  the  state 
of  the  polite  Gentile  mind  at  the  time 
of  the  Lord's  coming."  It  expresses  the 
contemptuous  scepticism  of  one  who  be- 
lieves in  nothing.  Unto  the  Jews, 
who  were  waiting  in  the  court,  I  fiud 
in  him  no  fault.  (Omit  at  all,  not 
in  the  original,  which  only  weakens.) 
This  was  the  just  and  emphatic  decision 
of  the  governor.  He  probably  regarded 
Jesus  as  a  harmless  visionary,  with  some 
undefined  misgivings  that  he  might  be 
something  more.  These,  however,  he 
suppressed,  but  declares  the  result  of 
his  examination — no  fault  in  Jesus. 

39,  40.  Just  here  John  omits  several 
events  not  necessary  to  his  special  pic- 
ture of  Christ  before  Pilate.  When 
Pilate  came  forth  to  announce  the  in- 
nocence of  Jesus  he  brought  the  pris- 
oner with  him  or  quickly  sent  for  him. 
The  Jews  accused  him  of  many  things, 
but  to  Pilate's  surprise  he  answered 
nothing.       Their    maligna,nt    charges 


292 


JOHN  XVIII. 


A.  D.  3a 


unto  you  one  at  the  passover :  will  ye  therefore  that 

40  I  release  unto  you  the  King  of  the  Jews?     ^Then  10-21  • 

cried  they  all  again,  saying,  Not  this  man,  but  Ba-  *  Acts  3. 14.        ' 

rabbas.     *"  Now  Barabbas  was  a  robber.  » Luke  23. 19. 


were    unworthy    of   an    answer.      He 
had    stated    the   facts    concerning    his 
kingdom   to   Pilate,   and   had   nothing 
uore  to  add.     It  was  the    governor's 
plain  duty  to  release  him,  but  he  hesi- 
tates.    At  this  time,  partly  to  evade  re- 
sponsibility   and    partly  to    conciliate 
Herod,    Pilate    sends    Jesus    to    him. 
The  Saviour  there  maintained   perfect 
silence,     both    when    questioned    and 
when    mocked — the    second    time    of 
abuse.     Herod  probably  had  no  lawful 
jurisdiction  in  his  case,  nor  did  he  care 
for  justice.  Matt.  27  :  12-14;  Mark  15  : 
3-5;  Luke  23  :  4-12.     When  Herod  had 
sent  Jesus  back  to  Pilate,  the  latter  called 
together  the  Jewish  rulers  again  in  the 
open  space  before  the  palace,  a  crowd 
gathering  with  them.     Pilate,   stating 
th  .t  neither  Herod  nor  himself   had 
found  any  fault  in  the  prisoner,  pro- 
posed to  "chastise  and   release  him," 
Luke   23  :  13-17.    A    singular  way  to 
treat   an    innocent  man !      But  Pilate 
hoped  this  indignity  would  satisfy  the 
rage   of   his    enemies.     It  here   comes 
plainly  to  light  that  Pilate,  though  de- 
spising the  Jews  and  liking  to  thwart 
them,    was     afraid     of     them.       They 
might  complain   of  him  to  the  empe- 
ror, and   by  this  means  endanger  the 
loss  of  his  place,   or  worse.     Besides, 
his  corrupt  and   cruel    administration 
would     not    bear    investigation.      His 
self-interest,  therefore,  prevented   him 
from   doing  simple   justice,   while    he 
shrank   from  the  monstrous   crime  of 
condemning  an  innocent  man  to  death. 
He   therefore  stooped    to  reason   with 
and    strive  to    pacify  the  rulers    and 
populace — conduct    inexpressibly  base 
in  a  judge. 

39.  Jesus  before  Pilate  the  second 
time.  But  ye  have  a  custom.  The 
origin  of  this  practice  is  unknown. 
The  custom  was  probably  established 
by  the  Romans — possibly  by  Pilate 
himself— to  conciliate  the  Jews,  since 
persons  would  often  be  in  prison  whom 
the  Jews  would  desire  to  liberate  from 
the  Roman  law.  Will  ye  .  .  .  the 
King  of  the  Jews?  Matthew  states 
that  he  said,  "  Barabbas  or  Jesus,  who 


is  called  Christ."  Combining  the  two 
gives  the  whole.  Pilate  knew  that  the 
rulers  had  delivered  Jesus  to  him  "for 
envy"  (Mark  15  :  10),  on  account  of 
his  popularity  with  the  multitude,  and 
because  they  regarded  him  as  a  formid- 
able rival.  He  had  heard,  no  doubt, 
of  Jesus'  late  triumphant  entry  into  the 
city.  He  hoped  that  the  multitude 
would  demand  the  release  of  their  fa- 
vorite, especially  when  contrasted  with 
a  vile  criminal.  Another  wretched  ex- 
pedient, and  one  that  defeated  itself, 
though  Pilate  appealed  to  what  he 
considered  a  popular  superstition  by 
calling  Jesus  "  King  of  the  Jews." 
But  the  friends  of  Jesus,  through  fear, 
were  not  in  the  crowd,  and  the  fickle 
populace,  who  had  cried  "  Hosanna !  " 
one  day,  are  diligently  wrought  upon 
by  the  rulers  (Mark  15  :  11)  to  call  for 
Barabbas. 

40.  Then  cried  they  all  again ; 
loud  cries  were  again  heard,  this  time 
not  accusing  him,  but  saying,  Not 
this  man,  but  Barabbas.  We  learn 
from  Matthew  that  Pilate,  made  more 
anxious  by  a  message  from  his  wife, 
repeated  the  apijeal.  The  rulers  and 
the  populace  made  the  same  answer. 
"  What  will  ye  then  that  I  shall  do  with 
him  whom  ye  call  King  of  the  Jews  ?" 
The  answer  comes,  instigated  by  the 
priests  and  scribes,  "  Crucify  him !" 
"  Why,  what  evil  hath  he  done?"  per- 
sists Pilate.  The  mob,  increasing  in 
violence,  respond  by  loud  cries  of 
"  Crucify  him  !"  Here  Pilate,  seeming 
to  yield,  but  hoping  to  produce  a  re- 
action, washes  his  hands,  and  re- 
nounces, though  vainly,  responsibil- 
ity for  this  judicial  murder.  And 
the  dreadful  reply  is  made,  "  His  blood 
be  on  us  and  on  our  children"  Hav- 
ing gone  so  far,  Pilate  is  obliged  to 
release  Barabbas  to  them,  and  he  sends 
Jesus,  as  if  condemned,  to  be  scourged, 
but  not  without  the  intention  to  save 
him  from  the  cross  if  he  can  without 
endangering  himself.  By  tliis  time  we 
see  just  what  Pilate  is.  Knowing  the 
right,  but  lacking  the  courage  to  do  it, 
by  every  concession  and  artifice  he  eu- 


A.  D.  30. 


JOHN  XVIII. 


293 


tangles  himself  more  and  more,  till  he 
is  pushed  into  the  murder  of  the  Prince 
of  Life.  Now  Barabbas  was  a 
robber.  Luke  informs  us  that  "  for  a 
certain  sedition  made  in  the  city  and 
for  murder  [he]  was  cast  into  prison." 
Thus  the  Jewish  rulers  and  people, 
wickedly  rejecting  their  Messiah,  were 
led  to  choose  formally  a  plundering 
rioter  and  murderous  rebel  in  place  of 
the  holy  Jesus.  If  Barabbas  had  not 
escaped  thus,  he  would  undoubtedly 
have  been  crucified.  The  guilt  of  the 
persecutors  of  Jesus  appears  of  the 
deepest  dye — wilful,  against  light,  al- 
most devilish.  The  calm  manner  of 
John  is  worthy  of  special  notice.  No 
remarks  on  the  wickedness  of  either 
Pilate  or  the  Jews,  no  coloring  or  ex- 
pressions of  a  just  indignation,  even 
like  Luke's  (23  :  25)  temperate  state- 
ment. John  gives  a  colorless  narrative 
of  facts.  This  manner,  in  general,  cha- 
racterizes all  the  biblical  writers  of 
history,  and  is  a  strong  sign  of  their 
perfect  trustworthiness. 

The  parallels  to  verses  39,  40  are 
Matt.  27  :  15-26;  Mark  15  :  6-15;  Luke 
23  :  13-25.  These  evangelists  omit 
Pilate's  futile  efibrt  to  save  Jesus  after 
his  scourging.  They  speak  of  Jesus  as 
scourged  and  then  crucified.  When 
Pilate  yielded  in  seeming,  he  had 
really  yielded  for  good. 

Practical  Remarks. 

1.  One  traitor  can  effect  more  evil 
than  many  open  enemies,  ver.  2 ;  Matt. 
26  :  5 ;  Ps.  41  :  9 ;  Prov.  27  :  6.  And  it 
is  a  remarkable  thing  that  here  came 
Jews  and  Gentiles  led  by  an  apostle  of 
Christ.  All  classes  of  the  world  and 
traitors  in  the  church  unite  to  assail  or 
betray  the  Saviour's  cause,  2  Tim.  4  : 
10  ;  Heb.  6:6;  1  Cor.  11  :  27 ;  Gal.  1  : 
7  and  5  :  12;  Matt.  13  :  41. 

2.  How  awful  is  the  goodness  and  the 
presence  of  God  with  his  servants !  vers. 
4-6;  Deut.  32  :  30;  1  Kings  18  :  17-20; 
21  :  20-29,  Acts  4  :  21. 

3.  The  sufferings  and  death  of  Christ 
were  voluntary  on  his  part,  vers.  4-6 ; 
Matt.  26  :  53;  John  10  :  18;  19  :  11. 

4.  Christ  ever  watches  over  his  own. 
In  that  care  those  who  are  "  in  him  " 
may  repose.  Both  soul  and  body  are 
safe  in  his  hands,  ver.  9 ;  ch.  17:12; 
Ps.  23;  2  Tim.  1  :  12;  4  :  8,  17,  IS. 


5.  Prayer  made  Jesus  ready  for  "  the 
cross."  So  by  it  we  may  attain  to  sub- 
mission to  the  will  of  God,  ver.  11 ; 
Matt.  26  :  39;  2  Cor.  12  :  8,  9. 

6.  Religious  leaders  and  hierarcha 
are  often  the  deadliest  enemies  of  Christ 
and  of  his  truth,  vers.  13,  14.  Witness 
the  persecutions  instigated  by  the  Rom- 
ish and  Anglican  clergies ! 

7.  Those  who  boast  beforehand  of 
their  strength  generally  fail  in  trial, 
vers.  15-18,  25-27;  Mark  14:29-31;  1 
Cor.  10  :  12 ;  Prov.  16  :  18. 

8.  A  soul  unprepared  is  apt  to  fall 
into  rashness,  ver.  10. 

9.  A  soul  unprepared  is  apt  to  pass 
from  rashness  to  cowardice,  vers.  15-18, 
25-27. 

10.  Only  God's  help  can  prepare  us 
for  peril  and  temptation,  vers.  25-27; 
1  Cor.  10  :  13. 

11.  The  inconsistent  Christian  must 
expect  to  be  recognized  and  put  to 
shame  by  the  worldly,  vers.  17,  26, 

12.  Sin  is  progressive.  Beware  of 
the  very  first  step,  vers.  15-18,  25-27 ; 
James  1  :  15. 

13.  A  true  Christian  may  fall,  but 
not  perish,  because  God  will  bring  him 
back,  vers.  25-27 ;  ch.  10  :  27-30 ;  Luke 
22  :  31,  32. 

14.  Peter's  humble  sincerity,  as  shown 
in  the  full  statement  of  his  sin  by  Mark, 
who  wrote  under  his  direction  and  by 
his  authority,  should  teach  us  that 
open  sin  should  be  as  openly  acknow- 
ledged, without  attempt  to  extenuate  or 
apologize.  Job  31  :  33;  Prov.  28  :  13. 

15.  John's  tender  reticence  concern- 
ing Peter's  sin  should  teach  us  not  to 
dwell  upon  or  unnecessarily  detail  a 
brother's  fault,  beyond  what  duty  may 
absolutely  require,  vers.  15-18,  25-27; 
1  Cor.  13  :  6. 

16.  Formalists  and  fanatics,  commit- 
ting the  greatest  crimes,  are  often  scru- 
pulous in  minor  matters  or  human 
traditions,  ver,  28  ;  Matt.  23  :  13-33. 

17.  God  forsakes  to  judicial  blind- 
ness those  who  long  reject  his  truth, 
ver.  28;  2  Thess.  2  :  11,  12;  1  Kings  22; 
Ex.  9  :  12,  etc, 

18.  When  men  reject  Christ,  they 
are  forced  to  choose  instead  some  un- 
worthy object,  really  Satan,  ver,  40. 

19.  The  death  of  Christ  was  eternally 
foreordained  of  God,  even  the  manner 
of  it,  ver.  32 ;  Luke  24  :  44 ;  Acts  2  ; 
23;  1  Pet.  1  :  11,  20;  Heb.  13  :  20. 


21)4 


JOHN  XIX. 


A.  D.  30 


Jesnis  scourged  and  mocked;  Pilate  seeks  again  to  release 

him,  but  finally  delivers  him  to  be  crucified. 

XrX.  THEN  M*iiate  therefore  took  Jesus,  and  scourged 

2  him.     And  the  soldiers  platted  a  crown  of  thorns,  and 


•Matt.  27.  26-30; 
Mark  15.  15-19; 
Matt.  20.  19 ; 
Luke  18.  33. 


20.  The  wicked  act  with  perfect  free- 
dom and  are  justly  res])oiisible,  even 
thougli  unintentionally  they  fulfil  the 
divine  purpose,  ver.  32;  Acts  4  :  25-28. 

21.  Jesus  was  ever  ready  to  "seek  to 
gave"  in  the  n)Ost  skilful  way  all  whom 
he  met,  vers.  36,  37 ;  ch.  4. 

22.  Coming  in  close  contact  with 
Christ  is  the  crisis  of  a  man's  fate,  vers. 
33-37. 

23.  Christ  taught  with  authority.  He 
came  out  of  the  invisil)le  world  from 
the  Father.  It  is  the  part  of  wisdom 
implicitly  to  receive  his  testimony,  ver. 
37  ;  Matt.  7  :  29  ;  17  :  5. 

24.  Perfect  candor  and  love  of  truth 
are  essential  to  discipleship,  ver.  37 : 
Acts  17  :  11. 

25.  One  of  the  worst  possible  frames 
of  mind  is  a  scornful,  indifferent,  and 
supercilious  materialism  and  scepti- 
cism. This  marks  many  scientific  men 
to-day,  and  their  followers.  It  is  as 
fatal  to  true  philosophy  as  to  religion, 
ver.  38 ;  2  Pet.  3  :  3-7  ;  Rom.  1  :  22. 

26.  Jesus  taught,  as  Baptists  now  do, 
that  his  kingdom  is  purely  spiritual. 
This,  our  great  fundamental  principle, 
carries  with  it  reliance  on  spiritual,  not 
on  carnal  means,  separation  of  church 
and  state,  a  regenerate  church  member- 
ship, and  similar  truths,  ver.  36;  1  Pet. 
2  :  1-10  ;  Eph.  4:4-6;  Acts  2  :  47  ;  2 
Cor.  10  :  4;  John  1:  13. 

27.  "  Conscience  does  make  cowards 
of  us  all."  Pilate's  oi)])ressions  and 
maladministration  made  him  the  more 
afraid  of  the  Jews.  Wickedness  is 
weakness,  ver.  39 ;  Prov.  28  :  1. 

28.  If  any  one  means  to  do  justice  at 
all,  let  him  stand  squarely  from  the 
first,  and  "  dare  to  do  right,  dare  to  be 
true."  All  compromise  or  evasion  is 
likely  to  end  in  surrender  and  shame, 
vers.  38-40 ;  Matt.  6  :  24. 

29.  Jesus  was  absolutely  innocent, 
ver.  38  ;  ch.  8  :  46. 

30.  Wicked  men  often  utter  great 
truths  unintentionallv,  as  Caiaphas  in 
ch.  11  :  49,  50,  Pilate 'in  ver.  39. 

31.  The  conduct  of  Jesus  during  his 
trial  ia  worthy  of  profound  study.  It 
teaches  valuable  lessons. 


CHAPTER  XIX. 

This  chapter  continues  the  account 
of  the  sufferings  and  death  of  Christ. 
See  note  at  the  beginning  of  chapter  18. 

1-16.  Jesus  Scourged  and  Mock- 
ed. Pilate  again  Seeks  to  Re- 
lease  him,  but  finally  delivers 
HIM  UP  TO  BE  Crucified.  Most  of 
this  (except  the  scourging)  is  partic- 
ularly narrated  by  John  only. 

1.  Scourged,  The  Roman  mode  is 
meant,  much  severer  than  the  Jewish. 
The  number  of  the  stripes  was  not  lim- 
ited to  forty,  as  it  was  by  the  Mosaic 
law,  Deut.  25:3.  "The  body  was 
stripped,  tied  in  a  stooping  posture  to  a 
low  block  or  pillar,  and  the  bare  back 
lacerated  by  an  unlimited  number  of 
lashes  with  rods  or  twisted  thongs  of 
leather,  so  that  the  poor  sufferer  some- 
times fainted  or  died  on  the  spot" — 
ScHAFF.  Roman  citizens  could  not  be 
thus  tortured  —  only  foreigners  and 
slaves,  whose  lives  were  held  worthless. 
The  object  was  either  to  extort  confes- 
sion or  to  suitably  "prepare"  the  vic- 
tim for  crucifixion,  according  to  the 
cruel  method  of  dealing  with  criminals 
then  in  vogue.  It  is  dreadful  to  think 
of  our  Lord  as  undergoing  such  an 
infliction ! 

Pilate  seemed  to  be  proceeding  in  the 
manner  usual  when  persons  were  to  be 
crucified,  but  he  secretly  hoped  that 
this  scourging,  so  terribly  severe,  would 
satiate  the  rage  of  the  Jews,  or  else 
that  it  would  so  degrade  Jesus  in  the 
eyes  of  the  rulers  that  they  would  no 
longer  fear  and  "envy"  him.  He  was 
still  inwardly  resolved  not  to  crucify 
him,  if  he  could  avoid  it  without  in- 
curring the  dangerous  ill-will  of  the 
Jews.  Jesus  was  undoubtedly  scourged 
by  soldiers  whom  Pilate  appointed  for 
the  purpose.  It  took  place  outside  of 
the  palace,  in  sight  of  the  people,  and 
was  a  fulfilment  of  prophecy,  Isa.  50  : 
6 ;  53  :  5. 

2,  3.  Jesus  Mocked  by  the  Ro- 
man Soldiers,  Matt.  27  :  27-30 ;  Mark 
15  :  16-19.  This  was  the  third  time  our 
Lord  had  been  subjected  to  abuse  and 


k.  T>.  30. 


JOHN  XIX. 


296 


put  ii  on  his  head,  and  they  put  on  him  a  purple 
8  robe,  and  said,  Hail,  King  of  the  Jews!  and  they 

smote  him  with  their  hands. 
4      Pilate  therefore  went  forth  again,  and  saith  unto 


mockery :  first,  by  certain  elders  and 
officers  after  the  hearing  before  Caia- 
phas,  Matt.  26  :  67,  68 ;  Mark  14  :  65 ; 
Luke  22  :  63-65 ;  second,  by  Herod  and 
his  body-guard,  Luke  23  :  11,  12  ;  third, 
by  the  soldiers  who  had  just  scourged 
him.  These  took  Jesus  into  the  court 
of  the  palace  and  gathered  together 
the  whole  cohort,  Mark  15  :  16. 

2.  Platted,  wove ;  crown  of 
thorns,  to  imitate  the  crowns  and  tri- 
umphal wreaths  of  emperors,  kings,  and 
conquerors.  The  principal  object  was 
mockery;  a  secondary  one  to  give  pain. 
Both  ends  were  well  subserved  by  a 
rudely-wrought  crown  made  of  so  mean 
and  common  a  plant  as  the  thorn. 
What  species  of  thorn  was  used  is  not 
known.  Tradition  says  the  Spina 
Christi,  It  may  have  been  some  other. 
Thorns  and  thorny  shrubs  abound  in 
Palestine.  The  thorns  would  lacerate 
the  head  of  Jesus.  This  crown  may 
possibly  have  remained  on  his  head 
during  the  crucifixion,  since  Matthew 
and  Mark  relate  the  removal  of  the 
purple  robe,  but  not  of  the  crown  of 
thorns.  A  purple  robe,  having  first 
"  stripped  him  "  of  his  outer  garment, 
Matt.  27  :  28.  Matthew  calls  it  a  "  scar- 
let robe."  These  colors  intermingled, 
and  their  names  in  popular  language 
were  often  interchanged,  so  that  thei'e 
is  hei'e  no  discrepancy.  Purple-red  was 
the  color  worn  by  the  Roman  emperors. 
It  was  doubtless  a  Roman  officer's  crim- 
son military  cloak  which  the  soldiers 
took  ;  perhaps  an  old  and  cast-off"  gar- 
ment. Matthew  further  says  that  they 
put  "  a  reed  in  his  right  hand "  as  a 
mock  sceptre. 

3.  And  said;  read,  according  to  the 
highest  critical  authorities.  And  they 
came  to  him  and  said.  The  soldiers 
(compare  Matt,  and  Mark)  drew  near 
to  Jesus  as  if  in  solemn  procession, 
bowing  the  knee  as  if  to  a  king.  Hail, 
King  of  the  Jews  !  A  salute  as  to  a 
king,  like  "Long  live  the  king!"  A 
mocking  allusion  to  his  royal  claim  and 
to  the  accusation  of  the  Jews,  uttered 
in  bitter  contempt.  And  they  smote 
him  with   their  hands.     Properly, 


gave  him  blows  on  the  face.  See  eh.  18 : 
22.  Also  they  struck  him  over  the 
head  with  the  reed,  which  his  fettered 
hand  perhaps  could  not  hold,  and  they 
spat  upon  him,  Matt,  and  Mark.  The 
pain  of  the  blows  with  the  reed  would 
be  increased  by  the  presence  of  the 
sharp  thorns.  Thus  their  mockery  was 
turned  into  the  grossest  insult  and  vio- 
lence. This  treatment  was  not  required 
by  the  law.  It  was  the  lawless  sport 
(compare  Acts  2  :  23,  which  should  read 
"  crucifying  him  by  the  hands  of  law- 
less ones")  of  a  coarse  and  brutal  sol- 
diery, who  knew  little  of  Jesus  except 
what  they  had  heard  i'rom  the  Jews, 
and  who  doubtless  regarded  him  as  a 
rebel  or  religious  fanatic.  "  The  low, 
vile  soldiery  of  the  Prsetorium — not  Ro- 
mans, but  mostly  the  mere  mercenary 
scum  and  dregs  of  the  provinces — led 
him,  etc.  ...  It  added  keenness  to  their 
enjoyment  to  have  in  their  power  one 
who  was  of  Jewish  birth,  of  innocent 
life,  of  noblest  bearing.  The  oppor- 
tunity broke  so  agreeably  the  coarse 
monotony  of  their  lives  that  they  sum- 
moned all  of  the  cohort  who  were  dis- 
engaged to  witness  their  brutal  sport. 
In  sight  of  these  hardened  ruffians  they 
went  through  the  whole  heartless  cere- 
mony of  a  mock  coronation,  a  mock 
investiture,  a  mock  homage." — Far- 
RAR.  It  added  to  the  horror  of  this 
scene  that  Jesus  was  fresh  from  the 
scourge  and  covered  with  stripes  and 
blood.  The  silent  patience  of  the  Son 
of  God  was  wondez'ful.  He  bore  all 
meekly,  submissively,  without  a  word, 
Isa.  53  :  7. 

4-16.  Jesus  before  Pilate  for 
THE  Last  Time.  Six  times  was  our 
Saviour  tried  and  examined  —  before 
Annas,  before  Caiaphas,  before  the  San- 
hedrim in  formal  session,  before  Pilate, 
before  Herod,  being  returned  to  Pilate, 
and  now  before  Pilate  for  the  third  and 
last  time.  The  first  (before  Annas)  and 
this  last  are  narrated  only  by  John.  The 
other  evangelists  omit  the  last,  perhaps 
because  the  death  of  Jesus  was  already 
assured  by  the  cowardly  yielding  of 
Pilate  to  the  Jews.    But  it  is  too  im* 


296 


JOHN  XIX. 


A.  D.  30 


them,  Beliold,  I  bring  liim  forth  to  you,  Hhat  ye  may   » ver.  6;  ch.  i8.  38 

know  that  I  find  no  fault  in  him.     Then  came  Jesus 

forth,  wearing  the  crown  of  thorns,  and  the  purple 

robe.     And  Filaie  saith  unto  them.  Behold  the  man  ! 

"  When  the  chief  priests  therefore  and  ofiicers  saw 

him,  they  cried  out,  saying,  *  Crucify  him,  crucify 

him.     Pilate  saith  unto  them,  ^Take  ye   him,  and 

crucify  him :  for  I  find  no  fault  in  him.     The  Jews 


»  ver.  6;ch.  18. 
Heb.  7.  26. 


n  Acts  3.  13. 
*  ver.  15. 
y  ch.  18.  31. 


portant,  as  bearing  on  the  divinity  of 
Christ  and  the  conduct  of  the  Jews,  to 
be  altogether  omitted.  John  naturally 
supplies  "the  missing  link." 

4.  Pilate  went  forth  again,  after 
the  scourging  and  mocking  of  Jesus,  to 
the  Jews  outside.  Behold,  I  bring 
him  forth  to  you.  A  formal  state- 
ment. Pilate  will  bring  Jesus  out  from 
the  Prsetorium,  or  palace,  where  he  has 
been  mocked.  That  ye  may  know 
that  I  find  no  fault  in  him.  This 
was  the  object  of  "  bringing  him  forth." 
"  The  Jews  not  possessing  the  right  of 
capital  punishment,  the  return  of  the 
person  of  Jesus  to  them  was  a  declara- 
tion that  he  was  free  from  the  offence 
with  which  they  charged  him."  — 
Lange.  Pilate,  moreover,  had  be- 
thought him  of  a  new  expedient.  He 
will  assume  that  the  scourging  was  not 
preparatory  to  crucifixion,  but  by  way 
of  examination  ;  and  nothing  has  been 
extorted  from  thesuflFerer.  Pilate  there- 
fore judicially  and  unconditionally  de- 
clares Jesus  innocent.  Why  does  he 
not  at  last  do  his  plain  duty  and  release 
him?  Through  selfish  fear.  But  he  is 
anxious  to  do  so,  and  will,  if  he  dare. 
This  solemn  declaration  of  the  inno- 
cence of  Jesus  by  such  a  governor  is 
important.  Also  the  trial  becomes 
now  rather  a  trial  of  Pilate  than  of 
Jesus.  The  prisoner  is  acquitted.  AVill 
the  judge  perpetrate  a  judicial  murder? 

5.  Then  came  Jesus  forth, — i.  e. 
at  the  command  of  Pilate — wearing 
Ihe  crown  of  thorns,  and  the 
purple  robe,  bleeding  and  lacerated 
by  the  scourging,  fresh  from  mockery, 
insult,  and  violence,  an  object  of  pity 
to  any  humane  eye,  yet  calm  in  majes- 
tic silence  and  patience.  Pilate  hoped 
that  the  sight  would  awaken  contempt 
or  compassion,  or  both,  and  that  the 
Jews  would  consent  to  his  release. 
Behold  the  man !  See  him  for  your- 
Belves — an  object  not  for  wrath  or  envy, 
but  for  pity  I     Take  him  from  me  and 


release  him.  He  is  innocent  and  harm- 
less. Pilate  seems  himself  to  have  felt 
an  emotion  of  pity ;  but  his  words,  like 
many  other  words  and  acts  concerning 
Christ,  have  a  significance  far  beyond 
the  intention.  "  Behold  the  man !" 
Truly,  Jesus  is  the  most  wonderful  be- 
ing ever  seen  by  mortal  eyes  or  spoken 
of  in  human  history  ! 

6.  Chief  priests  are  specially  named 
as  leaders  in  the  consj)iracy  against  Jesus. 
They  were  the  heads  of  the  twenty-four 
courses  into  which  the  priesthood  was 
divided.  Officers — that  is,  of  the  tem- 
ple, who  acted  under  their  influence. 
Compare  ch.  18  :  3.  Saw  him.  No 
pity  in  their  malignant  hearts.  They 
were  only  inflamed  with  greater  rage, 
and  filled  with  fear  lest  their  plot 
should  fail.  They  cried  out,  the 
chief  priests,  etc.  But  the  populace, 
excited  by  their  arts,  doubtless  joined. 
Crucify  him,  or  simply.  Crucify,  cru- 
cify. This  fearful  cry  had  been  uttered 
before,  at  the  time  of  the  choice  of  Ba- 
rabbas,  Mark  15  :  13.  Now  it  swells  at 
the  frenzied  demand  of  an  Oriental  mob. 
Take  ye  him,  and  crucify  him. 
Pilate  is  enraged  at  this  inhuman  and 
infamous  demand  that  he  shall  basely 
crucify  an  innocent  man  ;  hence  he  adds, 
for  1  find  no  fault  in  him.  If  they 
wish  Jesus  crucified,  they  must  do  it 
themselves.  Pilate,  baftled  and  angry, 
mocks  the  Jews  in  this  reply,  for  he 
well  knew  that  they  had  lost  the  power 
to  inflict  ca})ital  punishment.  Yet  Pilate 
is  contenii)lating  the  selfish  necessity  of 
doing  that  the  demand  for  which  en- 
rages and  disgusts  him.  Notice  this 
renewed  solemn  testimony  of  Pilate  to 
the  innocence  of  Jesus,  and  the  mingled 
scorn  and  fear  with  which  he  regarded 
the  Jews. 

7.  Pilate  having  repeatedly  declared 
Jesus  innocent  of  the  political  charge, 
the  Jews  fear  the  prisoner's  release;  but 
the  governor's  hesitation  to  act  on  hia 
own  judgment  of  right  emboldens  them 


k.  D.  30. 


JOHN  XIX. 


297 


answered  him,  ^  We  have  a  law,  and  by  our  law  he 
ought  to  die,  because  *he  made  himself  the  Son  of 
God. 

8  When  Pilate  therefore  heard  that  saying,  he  was 

9  the  more  afraid;  and  went  again  into  the  judgment 
hall  and  saith  unto  Jesus,  Whence  art  thou  ?     ^  But 

10  Jesus  gave  him  no  answer.     Then  saith  Pilate  unto 


«  Lev.  24. 16. 
»  ch.  5.  18 ;  10.  ZO- 
33 ;  Matt.  26.  65, 


b  Isa.  53.  7 ;  Matt. 
27.  12,  14. 


now  to  bring  forward  the  religious  ac- 
cusation on  which  Jesus  had  been  con- 
demned by  tiie  Sanhedrim.  We  have 
a  law,  the  law  of  Moses,  which  their 
foreign  rulers  were  often  obliged  by  pol- 
icy to  respect.  The  Roman  government, 
indeed,  protected  the  Jewish  worship. 
By  our  law  he  ought  to  die.  This 
statement  was  true  to  this  extent — name- 
ly, that  by  the  law  a  blasphemer  must 
die;  also  a  false  prophet,  Lev.  24:  :  16; 
Demt.  18  :  20.  And  Jesus  had  been  con- 
demned by  the  Sanhedrim  as  a  blas- 
phemer. It  was  false,  in  that  the  In- 
nocent One  had  been  falsely,  illegally, 
and  wickedly  convicted.  They  oppose 
it  to  Pilate's  declaration  of  the  inno- 
cence of  Jesus.  "  Yoii  may  find  no 
fault  with  him  politically,  but  we 
know  that  he  is  guilty  by  our  law 
of  a  capital  crime.  We  are  judges  on 
that  point,  and  demand  that  our  sen- 
tence be  carried  out."  Because  he 
made  himself,  assumed  and  claim- 
ed to  be,  the  Sou  of  God.  See  Luke 
22  :  70,  71.  Their  words  imply  that  his 
chiim  was  false.  If  this  had  been  the 
case,  the  sentence  of  the  Sanhedrim 
would  have  been  just.  But,  being  a 
true  claim,  their  sentence  was  blas- 
phemous, and  made  them  guilty  of  the 
murder  of  God's  Sou.  It  is  noteworthy 
that  God  so  ordered  events  that  Jesus 
should  not  be  condemned  on  any  side- 
issue,  but  solely  on  the  ground  of  his 
claim  to  the  Messiahship  and  to  the 
divine  nature — convicted  on  his  own 
true  confession  of  his  nature  and  mis- 
sion. Thus  the  rejection  and  cruci- 
fixion of  Jesus  result  from  the  deliber- 
ate and  blasphemous  act  of  the  rulers 
of  Israel,  and  without  the  possibility 
of  imputing  any  fault  to  him.  And 
Pilate  is  forced  to  sentence  him  un- 
justly, with  the  full  consciousness  of 
it.  The  Son  of  God;  not  merely 
the  Messlih,  but  the  eternal  Son,  "  the 
only-begctten  and  well-beloved  Son," 
and  hence  a  partaker  in  the  divine 
nature  and   attributes,   ch.   5  :  17-23; 

13 


ch.  10  :  30,  36 ;  ch.  14  :  9,  10,  23.  Be- 
lieving Jesus  to  be  the  Son  of  God  in 
any  other  sense  is  not  the  faith  re- 
quired in  the  gospel. 

8.  The  more  afraid.  Already 
Pilate  had  been  filled  with  fear  and 
horror  of  the  great  crime  of  condemn- 
ing Jesus  to  death — a  very  unusual 
scrupulousness  on  his  part.  On  his 
callous  heart  the  bearing  and  words 
of  Jesus  and  the  warning  of  his  wife 
had  made  a  deep  impression.  Hence 
the  effect  of  the  words  of  the  Jews  was 
opposite  to  what  they  intended.  In  the 
Poman  and  Greek  mythology  "immor- 
tal gods"  were  represented  as  having 
human  sons.  Pilate  in  times  of  quiet- 
ness may  have  had  little  belief  in  any 
religion,  but  now  his  soul  was  haunted 
by  fears,  superstitious  in  the  form  they 
assumed,  yet  having,  after  all,  a  solid 
ground.  What  if  Jehovah,  God  of  the 
Jews,  were  a  real  divinity,  and  this  re- 
markable person  his  Son,  as  Hercules 
was  said  to  be  the  son  of  Jupiter?  If 
Pilate  should  condemn  him  unjustly, 
would  not  celestial  vengeance  come 
upon  him  ? 

9.  Pilate,  disturbed  by  this  new  fear, 
went  again  into  the  palace,  sum- 
moning Jesus  to  another  private  exam- 
ination. Whence  art  thou?  What 
is  thy  lineage  and  origin?  Framed,  too, 
no  doubt,  in  remembrance  of  the  words 
of  Jesus,  ch.  18  :  37.  No  ansAver.  Pi- 
late needed  no  more  facts  in  order  to 
know  what  justice  required.  The  pris- 
oner is  entitled  to  release.  The  present 
examination  was  suggested  by  selfish 
fears.  Jesus  will  not  answer,  but  leaves 
the  governor  to  do  justice  or  Injustice  as 
he  pleases.  Yet,  comparing  it  with  18  : 
37,  this  very  silence  seems  a  renewed 
testimony  to  his  superhuman  origin. 

10.  Speakest  thou  not  unto  me? 
Unto  me  is  emphatic.  Knowest 
thou  not,  etc.  According  to  the 
best  authorities,  crucify  thee  and 
release  thee  should  exchange  places. 
Pilate  is   irritated    by  the  silence  of 


298 


JOHN  XIX. 


A.  D.  30. 


him,  Speakest  thou  not  unto  me?     Knowest  thou 
not  that  I   have  power  to   crucify  thee,  and   have 

11  power  to  release  thee?  Jesus  answered,  "Thou 
couldest  have  no  power  at  all  against  me,  except  it 
were  given  thee  from  above :  therefore  he  that  deliv- 
ered me  unto  thee  hath  the  greater  sin. 

12  And  from  thenceforth  Pilate  sought  to  release  him. 

But  the  Jews  cried  out,  saying,  ^  If  thou  let  this  man   *  Luke  23.  2, 


•ch.7.30;lChron. 
29.   11,   12;  Jer, 
27.  5;  Matt.  2d 
53 ;  Luke  22.  53 
Rom.  13.  1. 


Jesus,  and  appeals  to  the  motive  of 
fear.  He  boasts  of  his  power,  while 
he  is  a  slave  by  reason  of  conscious 
guilt  and  moral  cowardice. 

11.  Thou  couldest  (rather,  wott^c?sO 
have  no  power  (omit  at  all,  a  weaken- 
ing addition  of  the  translators)  against 
me,  to  do  me  harm,  except  it  were 
given  thee  from  above — that  is, 
from  God.  Christ  does  not  say  from 
my  Father;  he  uses  a  general  term 
more  intelligible  to  a  heathen.  The 
power  of  the  civil  magistrate  is  from 
God  (Kom.  13  :  1-5),  and  should  be  ex- 
ercised in  his  fear.  Power  for  evil,  as 
well  as  for  good,  is  a  gift  from  God. 
Pilate  had  these  powers  only  by  gift 
of  divine  Providence.  He  that  de- 
livered, a  general  expression  equiva- 
lent to  those  who  deliver.  Specifically, 
the  Sanhedrim.  Hath  the  greater 
sin,  greater  than  thine,  as  the  princi- 
pal is  guiltier  than  the  accomplice; 
the  malicious  act  blacker  than  the 
cowardly ;  the  Jew  instructed  in  God's 
word  and  heir  of  the  promises  of  Mes- 
siah infinitely  more  sinful,  in  the  mur- 
der of  the  Promised  One,  than  the 
heathen  Roman  governor.  There- 
fore seems  to  point  to  the  fact  that 
the  privileges  and  powers  of  all  were 
"  given,"  and  the  more  given  the  more 
required.  "Thou  art  indeed  commit- 
ting a  great  crime ;  but  Judas,  Annas, 
Caiaphas,  these  priests  and  Jews,  are 
more  to  blame  than  thou.  Thus  with 
infinite  dignity,  and  yet  with  infinite 
tenderness,  did  Jesus  judge  his  judge." 
— Farrar. 

12.  Thenceforth,  properly,  there- 
fore, upon  this.  "  In  the  very  depths  of 
his  inmost  soul  Pilate  felt  the  truth  of  the 
words." — Farrar.  This  saying  "cast 
a  bright,  accidental  light  upon  his  ob- 
Kcure,  fateful,  perilous  situation,  that 
for  an  instant  marked  the  path  of  duty 
as  the  path  of  deliverance." — Lange. 
Shrinking  from  the  great  guilt  of  con- 
demning the  wonderful  i>risoner,  and 


tortured  with  a  dreadful  fear  of  celes- 
tial vengeance,  he  then  anew  sought 
to  release  him — not  releasing  him, 
as  duty  demanded,  but  attempting  to 
do  it  without  danger  to  himself.  It  is 
probable  that  he  came  out  to  the  Jews, 
and  by  some  word  or  act  seemed  to 
them  to  be  upon  the  point  of  releasing 
the  prisoner.  But  the  Jews,  a  term 
used  in  John's  Gospel  to  denote  the  of- 
ficial representatives  of  the  nation,  who, 
with  two  or  three  exceptions,  appear  to 
have  been  united  in  rejecting  Christ 
and  conspiring  against  him,  cried 
out.  It  was  probably  some  of  the 
chief  priests  who  raised  this  furious 
outcry.  The  mob,  perhaps,  re-echoed 
it.  (3riental  mobs  were,  and  are,  fierce 
and  terrible.  When  excited  the  Jew- 
ish populace  did  not  hesitate  to  break 
forth  in  insult,  or  even  violence.  If 
thou  let  this  man  go,  release  Jesus, 
thou  art  not  Caesar's  friend.  The 
title  "  friend  of  Csesar  "  was  bestowed 
on  prefects,  legates,  and  allies.  It  may 
have  been  conferred  on  Pilate.  Thus 
was  the  speech  of  the  Jews  moulded  into 
this  form,  but  the  main  idea  is  simply, 
loyal  to  Ccesar.  Whosoever  maketh 
himself  a  king — that  is,  lays  claim 
to  royalty  —  speaketh  (or  declareth) 
against  Caesar,  derogates  from  his 
majesty,  is  a  traitor.  The  Jews  and 
Pilate  well  knew  that  Jesus  was  not  a 
political  offender.  Pilate  had  repeat- 
edly declared  him  innocent.  But  the 
imperial  government  was  very  jealous 
of  its  supremacy,  and  an  accusation  of 
disloyalty  was  full  of  peril.  The  em- 
peror himself,  Tiberius,  was  a  sensual 
and  jealous  tyrant,  old,  diseased,  and 
malignant.  He  had  just  been  made 
more  suspicious  and  revengeful  by  the 
discovery  of  the  "  falsity  and  treason 
of  his  only  friend  and  minister,  Seja- 
nus;  and  it  was  to  Sejanus  himself 
that  Pilate  is  said  to  have  owed  his  po- 
sition," This  cry,  then,  really  meant, 
If  you  do  not  condemn  this  innocent 


A.  D.  30. 


JOHN  XIX. 


299 


go,  thou  art  not  Caesar's  friend:  ^whosoever  maketh   •  Luke 23. 2;  Acta 


13  himself  a  king  speaketli  against  Caesar.     ^When  Pi 
late  therefore  heard  that  saying,  he  brought  Jesus 
forth,  and  sat  down  in  the  judgment  seat  in  a  place 
that  is  called  the  Pavement,  but  in  the  Hebrew,  Gab- 

14  hatha.     And  s  it  was  the  preparation  of  the  passover,   ^  Matt 
and  about  the  sixth  hour.     And  he  saith  unto  the 


t  Prov.  29.  25. 


27.      62  ■ 
Mark  15,  42. 


man,  you  will  expose  yourself  to  be  de- 
nounced as  a  traitor  to  the  emperor; 
with  the  implied  threat  that  the  Jews 
would  so  complain  of  him.  Before  the 
vision  of  loss  of  place  and  favor,  and  per- 
haps punishment  for  treason,  Pilate  was 
completely  cowed.  Earthly  fear  over- 
came the  fear  of  celestial  vengeance. 

13.  When  Pilate  therefore  heard 
that  saying  (rather,  according  to  the 
approved  text,  these  words),  moved  by 
this  threat  and  yielding  utterly  his 
manhood  and  conscience,  he  brought 
Jesus  forth,  from  the  palace  where  he 
had  just  left  him,  and  sat  doAvn  in 
(properly  on),  the  judgment  seat,  an 
elevated,  movable  seat,  probably  placed 
upon  a  floor  of  tessellated  work.  Such 
a  ''pavement"  Julius  Ctesar  carried 
about  with  him.  Upon  this  he  seated 
himself  to  give  formal  sentence.  The 
judgment-seat  was  placed  in  the  open 
air,  to  accommodate  the  Jews  (ch.  18  : 
28),  in  a  place  called  the  Pave- 
ment. Why  "pavement"  we  do  not 
know,  unless  the  reference  be  to  the 
''pavement"  on  which  Pilate's  judg- 
ment-seat was  placed.  In  Hebrew, 
Gabbatha.  The  etymology  of  this 
word  is  uncertain  ;  probably  it  means 
ridge  or  hump — i.  e.  an  elevated  spot  of 
ground.  It  was  close  to  the  palace. 
By  Hebrew  is  meant  the  vernacular 
Aramaic  or  Aramaean,  a  dialect  com- 
posed of  a  mixture  of  Hebrew,  Chaldaic, 
Syriac,  etc.  Gabbatha  does  not  mean 
"  pavement."  The  name  was  given 
from  some  other  cause. 

14.  Preparationof  the  passover. 
Passover  here  means  the  whole  paschal 
festival.  Preparation  means  the  day 
before  the  Jewish  Sabbath,  Friday,  the 
day  on  which  men  should  prepare  for 
the  day  of  rest.  "  Preparation  of  the 
passover,"  then,  simply  means  the  Fri- 
day which  occurred  during  the  passover 
week,  something  as  a  Catholic  or  Angli- 
can speaks  of  Easter-Friday,  the  Fri- 
dav  of  the  (so-called)  Easter  festival. 
This  is  a  most  important  mark  of  time ; 


it  fixes  the  day  of  our  Lord's  crucifixion 
as  Friday,  loth  Nisan,  the  first  day  of 
the  passover  festival.  It  shows  that 
Jesus  and  his  disciples  "ate  the  pass- 
over"  at  the  right  time,  the  evening 
of  14th  Nisan.  And  it  shows  that 
John's  account  agrees  with  that  of  the 
other  evangelists.  See  Aiithor's  Har- 
inony  of  the  Gospels,  note  on  ^  159. 

And  about  the  sixth  hour.  Thus 
John  definitely  marks  not  only  the 
day,  but,  approximately,  the  time  of 
day.  Alark  says  (15  :  25)  It  was  the 
third  hour  of  the  day,  nine  o'clock  in 
the  morning,  when  they  arrived  at  Gol- 
gotha and  fastened  Jesus  to  the  cross. 
The  discrepancy  can  be  explained  by 
supposing  that  some  early  transcriber 
mistook  the  sign  for  three  for  that  for 
six,  the  two  resembling  each  other.  In- 
deed, some  MSS.  of  John  read  third 
hour,  but  none  of  the  oldest  and  best. 
This  supposition,  therefore,  is  hazard- 
ous. Or,  that  the  time  of  crucifixion 
was  somewhere  between  the  two  broad 
divisions,  the  third  and  sixth  hours, 
Mark  designating  by  the  beginning, 
John  by  the  ending,  of  the  period.  The 
ancients  were  not  as  precise  in  regard 
to  exact  time  as  we  are.  John  says 
about.  Or  John  may  have  used  the 
Homan  mode  of  reckoning,  from  mid- 
night to  midnight.  He  had  long  resi- 
ded beyond  the  bounds  of  Palestine 
when  he  wrote  his  Gospel.  His  readers 
were  largely  Gentiles,  and  the  Jews 
were  no  longer  a  nation.  To  use  the 
Jewish  mode  of  reckoning  might  have 
misled  his  readers.  Josephus,  the  Jew- 
ish historian,  in  his  autobiography  uses 
the  Roman  method.  About  the  sixth 
hour  may  here  mean  that  it  was  between 
six  and  seven  o'clock  when  Jesus  stood 
before  Pilate  at  Gabbatha.  This  agrees 
with  the  fact  that  "it  was  early"  (ch. 
18  :  28)  when  the  Jewish  rulers  led 
away  Jesus  to  the  governor,  Matt.  27  : 
1.  Thus  the  time  in  John  is  when  the 
trial  is  in  progress — in  Mark,  when  the 
sentence  was  put  into  execution.    Th« 


800 


JOHN  XIX. 


A.  D.  30 


Jews,  Behold  your  King!     But  they  cried  out,  Away 

15  with  him!   Away   with    him!   crucify   him.      Pilate 
saith  unto  them,  Shall  I  crucify  your  King?     The 

chief  priests  answered,  ^  We  have  no  king  but  Ca?sar.   ^  Gen.  49.  lo. 

16  Then  delivered  he  him  therefore  unto  them  to  be 
crucified. 


intervening  time  could  easily  have  been 
oceu{)ied  with  the  close  of  the  trial,  the 
preparation  for  crucifixion,  and  the 
going  forth  to  Golgotha.  Not  only  at 
this  time,  but  on  other  occasions,  does 
John  appear  to  use  the  Eoman  reckon- 
ing. Thus,  concerning  his  own  first 
interview  with  Jesus,  he  says  "it  was 
about  the  tenth  hour" — i.  e.  ten  o'clock 
A.  M.,  ch.  1  :  39.  It  was  not  a  late  and 
hurried  visit,  but  one  extending  through 
the  day,  for  the  two  disciples  "  abode 
with  him  that  day."  So  also  in  ch.  4  : 
6,  52.  Compare  Author's  Harmony, 
note  on  §  181. 

And  he  saith  unto  the  Jews, 
Pilate,  as  he  thus  sat  on  the  judgment- 
seat,  Jesus  standing  before  him.  Be- 
hold your  King !  Farrar  thinks  this 
was  said  "  as  with  a  flash  of  genuine 
conviction."  It  sounds  rather  like  the 
outbreak  of  passion  combined  with 
weakness.  Pilate  dared  not  to  release 
Jesus,  lest  he  should  be  accused  before 
Caesar,  but  he  could  safely  mock  the 
Jews.  He  knew  that  their  pretended 
regard  for  Caesar's  authority  was  trans- 
parent hypocrisy.  They  would  gladly 
throw  off  the  yoke  if  they  could.  He 
seems  to  have  vented  the  bitterness  of 
his  spirit  in  this  taunt:  Here  is  your 
King,  this  man  insulted,  scourged,  and 
about  to  be  crucified  ! 

15.  Away  Avith  him  !  Away  with 
him !  A  furious  outcry  of  hate,  in 
which  the  mob  joined  heartily  with 
the  members  of  the  Sanhedrim.  It  was 
called  forth  by  the  taunt,  "  Behold  your 
King!"  "  To  the  Jews  it  sounded  like 
shameful  scorn  to  call  that  beaten,  in- 
sulted sufferer  their  king."— Farrar. 
Crucify  him.  They  renew  the  de- 
mand with  loud  voices  and  riotous  dem- 
onstrations as  before,  Matt.  27  :  24. 
Shall  I  crucify  your  King?  This 
question  marks  the  last  moment  of 
hesitation  on  Pilate's  part,  and  in  it  he 
gave  expression  to  the  bitter  anger  he 
felt  at  being  compelled  by  his  selfish 
fears  to  commit  an  outrage  from  which 
even  bis   callous   heart  shrank,  angry 


with  the  Jews,  with  the  circumstances, 
and  probably  with  himself,  but  too 
great  a  moral  coward  to  do  right.  We 
have  no  king  but  Caesar.  Goaded 
to  madness,  the  rulers  and  people  of 
Israel  renounce  Messianic  hopes  and 
promises  and  acknowledge  the  hated 
heathen  tyrant  as  their  lawful  king. 
Their  degradation  could  not  well  go 
further.  God  ordered  it  so  that  in  de- 
nying his  Son  they  should  renounce  all 
hope  of  the  kingdom  of  David.  They 
declared  themselves  unworthy  of  it  by 
word  and  deed.  Yet  this  loyalty  was  a 
mere  pretence,  intended  to  shame  and 
terrify  Pilate,  for  they  all  hated  Caesar 
and  his  rule,  and  some  of  them  after- 
ward perished  miserably  in  rebellion 
against  the  emperor.  Thus  malice,  im- 
piety, and  hypocrisy  were  united  in 
these  wicked  men,  especially  in  the 
leaders. 

16.  Then  delivered  he  him  there- 
fore unto  them — i.  e.  to  their  will. 
It  is  not  meant  that  Pilate  delivered 
him  into  the  custody  of  the  Sanhedrim 
for  crucifixion,  which  would  have  been 
unlawful ;  besides,  we  know  that  Pilate 
directed  the  details  of  the  crucifixion. 
The  meaning  is  simply  that  he  sen- 
tenced Jesus  to  death  according  to  their 
will,  so  that  at  one  and  the  same  time 
the  Jews  wickedly  delivered  up  their 
Messiah  "  to  the  Gentiles  to  be  put  to 
death,"  and  Pilate,  in  despite  of  his 
conscience,  basely  delivered  up  Jesus 
to  the  Jews — i.  e.  to  the  fate  they  de- 
manded. It  is  proper  here  to  note  the 
fate  of  the  murderers  of  Jesus.  Judas 
died  by  his  own  hand.  Pilate  was  soon 
recalled,  degraded,  banished  to  Gaul, 
where  he  committed  suicide.  The  tower 
from  which  he  is  said  to  have  precip- 
itated himself  is  still  standing.  Her- 
od died  in  infamy  and  exile;  Caiaphaa 
was  deposed  the  next  year.  "  The  house 
of  Annas  was  destroyed  a  generation 
later  by  an  infuriated  mob,  and  his  sen 
was  dragged  through  the  streets  and 
scourged  and  beaten  to  his  place  of 
murder."  —  Farrar.      Some   of    the 


A .  n.  30. 


JOHN  XIX. 


301 


The  crucifixion. 

]  7      And  they  took  Jesus,  and  led  him  away,    *  And  he, 
hearing  his  cross,  ^  went  forth  into  a  place  called  The 


k  Lev.  16.  21,  22;  24. 14;  Num.  15.  35,  36;  1  Kings  21.  13;  Acts  7.  58 ;  Heb. 
13.  11-13. 


Matt.  27.  31-33 
Mark  15.  20-22 
Luke  23.  26,  33. 


wicked  rulers  and  raging  populace  who 
that  day  cried  "  Crucify  him !"  and 
thousands  of  their  children,  shared  in 
the  unparalleled  horrors  of  the  destruc- 
tion of  .Jerusalem.  "  They  had  forced 
the  Romans  to  crucify  their  Christ,  and 
.  .  .  they  and  their  children  were  them- 
selves crucified  in  myriads  by  the  Ro- 
mans outside  their  own. walls." — Far- 
RAR.  Surely  in  vain  did  Pilate  wash 
his  hands !  And  from  that  day  to  this 
has  been  fulfilled  the  horrible  impreca- 
tion of  the  Jews — "  His  blood  be  on  us 
and  on  our  children."  To  be  cruci- 
fied. Pilate  sentenced  an  innocent 
man  to  this  dreadful  death  knowingly, 
through  selfishness  and  cowardice.  The 
final  order  was  probably  in  words  like 
these:  "I,  miles,  expedi  crucem"  — 
i.  e.  "  Go,  soldier,  make  ready  the 
cross." 

Crucifixion  was  the  severest  and  most 
ignominious  punishment  among  the  an- 
cients. To  a  proud  Roman  the  cross 
was  a  symbol  of  infamy,  and  crucifix- 
ion an  unspeakable  disgrace.  The  cross 
was  generally  first  driven  into  the 
ground,  and  then  the  criminal  was 
lifted  up  and  fastened  to  it  by  nails 
through  the  hands  and  feet,  the  latter 
being  separate  or  united  and  from  one 
to  two  feet  above  the  ground.  Some- 
times the  victim  was  first  fastened  to 
the  cross,  and  then  it  was  sunk  into  its 
place  with  a  sudden  shock,  causing 
horrible  torture.  Whether  a  single  nail 
was  driven  through  the  feet  of  Jesus  or 
each  was  nailed  separately  cannot  be 
determined ;  but  they  were  nailed,  not 
tied,  Luke  24  :  39.  See  Hackett's 
Smith's  Diet,  of  the  Bible,  art.  "  Cruci- 
fixion." In  order  that  the  hands  might 
not  be  torn  away,  a  large  wooden  pin 
was  commonly  inserted  in  the  upright 
timber,  passing  between  the  legs,  to 
support  the  weight  of  the  body.  The 
unnatural  position  and  tension  of  the 
body,  the  laceration  of  the  hands  and 
feet,  which  are  full  of  nerves  and  ten- 
dons, and  the  resulting  inflammation  ; 
the  pressure  of  the  blood  to  the  head 
and  stomach,  causing  severe  pain,  ter- 
26 


rible  anxiety,  and  thirst  burning  and 
raging, — all  these,  with  no  vital  part 
wounded,  made  crucifixion  a  most  lin- 
gering and  excruciating  death.  Some- 
times the  wretched  victim  would  hang 
three  days  before  death  came  to  his  re- 
lief. The  unusual  quickness  of  death 
in  our  Saviour's  case  can  be  accounted 
for  by  remembering  his  previous  ex- 
hausting agonies,  wearisome  trials  and 
insults,  and  deep  mental  anguish  on  the 
cross.  Crucifixion  was  abolished  by 
Constantine,  the  first  Christian  emperor. 
There  were  several  forms  of  the  cross. 
The  one  used  for  the  crucifixion  of  our 
Saviour  was  the  form  preserved  by  tra- 


dition and  familiar  to  us 


1 — viz.  H". 


This 


is  certain  from  the  fact  that  a  written 
title  was  afiixed  to  the  cross  over  his 
head,  which  would  be  impossible  with 
the  other  forms — viz.  T  and  X. 

16-30.  The  Crucifixion  and 
Death  of  Jesus.  John's  account  is 
brief  and  comprehensive,  but  supplies 
important  particulars  not  in  the  other 
Gospels.  The  day  of  the  crucifixion  was 
Friday,  loth  Nisan,  the  first  day  of  the 
passover  festival.  The  hour  was  about 
nine  o'clock  A.  M.  Parallels,  Matt.  27  : 
31-56 ;  Mark  15  :  20-41 ;  Luke  23  :  26- 
49. 

16.  And  they  took  Jesus — the  cen- 
turion and  his  men — and  led  him 
away,  from  the  palace.  Matt.  27  :  27, 
31.  The  last  clause,  however,  is  now 
generally  regarded  as  an  interpolation. 

17.  And  he,  bearing  his  cross, 
having  been  stripped  of  the  military 
robe  and  invested  with  his  own  gar- 
ments, Matt.  27  :  31,  etc.  It  was  usual 
for  the  condemned  to  bear  his  own  cross. 
The  general  custom  was  not  to  alleviate, 
but  to  increase,  the  sufierings  of  capital 
punishment.  Thus,  Jesus  carried  the 
rough  and  heavy  symbol  of  his  present 
pain  and  ignominy,  of  his  future  glory 
and  victory,  and  of  our  salvation.  Went 
forth,  on  foot,  out  of  the  city,  Heb.  13 : 
12.  The  traditional  route,  by  the  street 
of  Jerusalem  called  Via  Dolorosa,  La 


302 


JOHN   XIX. 


A.  D.  30. 


place  of  a  skull,  which  is  called  in  the  Hebrew,  Gol- 

18  gotha;   'where  they  crucified  him,  and  two   others 
with  him,  on  either  side  one,  and  Jesus  in  the  midst. 

19  °  And  Pilate  wrote  a  title,  and  put  it  on  the  cross. 
And  the  writing  was,  Jesus  of  Nazareth  the  King 


»Matt.  27.    35-38 
Mark  15.  24-28 
Luke  23.  33,  ^\ 
38 

m  Matt.  27.  37 ; 
Mark  15.  2G ; 
Luke  23.  38. 


not  authenticated.  The  sad  procession 
was  followed  by  a  great  crowd,  includ- 
ing manv  women,  who  bewailed  and 
lamented'  him,  Luke  23  :  27-3L  We 
learn  from  Matthew  that  just  at  the 
city-gate,  meeting  Simon  of  Cyreue,  the 
centurion  impressed  hira  to  bear  the 
cross,  from  which  it  is  inferred  either 
that  Jesus  fainted  under  the  burden  or 
gave  evidence  of  inability  to  go  on  un- 
aided. He  was  exhausted  by  suffering 
and  loss  of  blood.  Simon  probably 
aided  him  in  bearing  the  cross.  Com- 
pare Luke  23  :  26. 

Place  of  a  skull  .  .  .  Golgotha. 
"Golgotha"  is  Hebrew  (Aramsean)  for 
place  of  a  skull.  "  Calvary  "  in  Luke 
should  be  a  skull.  Some  suppose  that 
it  was  so  called  from  the  skulls  of  crim- 
inals executed  there.  This  is  not  well 
supported.  More  probably  because  it 
was  a  slight  knoll,  rounded  and  skull- 
like, but  not  a  hill.  '^Mount  Calvary  " 
is  a  pure  invention.  Tradition  places 
it  north-west  of  the  temple,  where  the 
church  of  the  Sepulchre  now  stands; 
but  this  is  impossible,  since  Golgotha 
was  without  the  gate.  Its  sight  must 
probably  remain  undetermined,  and  it 
is  perhaps  better  so.  Identification  of 
the  spot  would  serve  no  important  spirit- 
ual ends,  and  would  probably  minister 
to  superstition.  J.  L.  Porter,  in  Alex- 
ander's Kitto's  Cyclopcedia,  thinks  it 
was  just  outside  the  gate  now  called  St. 
Stephen's,  in  the  eastern  wall  Dr.  J. 
P.  Newman  would  place  it  near  the 
north-east  corner  of  the  city-wall,  in  a 
place  desolate  and  secluded.  More 
probably  it  was  at  the  grotto  of 
Jeremiah,  north  of  .Terusaloni,  near 
the  Damascus  gate.  Compare  .Jer.  31  : 
39.  On  reaching  the  i)hu'e  of  execu- 
tion "  wine  mingled  with  myrrh  "  was 
offered  to  him,  according  to  a  usage  not 
Roman,  but  Jewish.  Probably  there 
were  other  drugs  in  it.  The  object  was  to 
stupefy  and  deaden  the  pain.  Compare 
Prov.  31  :  6.  But  he  refused  to  drink, 
since  he  would  retain  perfect  conscious- 
ness and  all  his  powers  unimpaired  to 
the   end,  and    so   finish   perfectly  his 


atoning  sacrifice.    It  might  be  allowable 
for  others,  but  not  for  the  Lamb  of  God 
"  for  sinners  slain." 
18.  Where    they  crucified   him. 

Nailed  him  to  the  cross,  either  before 
or  after  its  erection,  thus  unconsciously 
fulfilling  pr()i)hecy,  Ps.  22  :  16.  They 
had  previously  stripped  him  of  his 
clothes.  It  was  probably  just  as  tliis 
dreadful  process  was  completed  that  lie 
uttered  his  Jirst  dying  word — a  prayer 
for  his  murderers :  "  Father,  fokg/vk 

THEM;    FOR    THEY    KNOW"    NOT    WHAT 

THEY  DO,"  Luke  23 :  34.  Two  others 
with  him.  Robbers  ("thieves"  is  a 
mistranslation),  very  likely  compan- 
ions of  Barabbas,  who  sufiered  justly 
(Luke).  They  were  Jews.  Jesus  in 
the  midst,  as  if  he  were  the  greatest 
criminal  of  the  three.  This  would  grat- 
ify his  enemies  and  fulfil  the  Scriptures, 
Isa.  53  :  12.  This  was  Pilate's  own  ar- 
rangement.    See  next  verse. 

ly.  Pilate  also  (this  is  the  proper 
rendering)  wrote.  In  addition  to  com- 
manding what  is  recorded  in  verse  18 
he  also  wrote,  very  likely  with  his  own 
hand,  a  title,  or  inscription.  It  was 
customary  to  publish  in  some  way  the 
crime  for  which  a  person  was  crucified. 
Sometimes  a  public  crier  announced  it; 
sometimes  it  was  written  on  a  tablet 
and  hung  about  the  neck  of  the  criminal 
as  he  was  led  to  execution ;  and  very 
commonly,  as  here,  it  was  inscribed  on 
a  white  tablet  and  aflSxed  to  the  cross 
above  the  criminal's  head,  Luke  23  : 
38.  And  the  writing  was,  Jesls 
THE  Nazarene  (better  than  of  Naza- 
reth) THE  King  of  the  Jews.  Mark 
gives  it  "The  King  of  the  Jews;"  Luke, 
"  This  is  the  King  of  the  Jews  ;" 
Matthew,  "  This  is  Jesus,  the  King  of 
the  Jews."  The  difference  may  be  ex- 
plained :  (1)  Some  or  even  all  the 
evangelists  may  have  given  the  sense 
instead  of  the  exact  words  ;  exact 
words  were  not  so  important  to  the 
Oriental  mind  as  to  the  European,  pro- 
vided the  meaning  be  truthfully  given  , 
j  or  (2),  as  the  title  was  written  in  three 
:  languages,  the   expression,  and    so    a 


A.  D.  30. 


JOHN  XIX. 


308 


20 


21 


OF  THE  Jews.  This  title  then  read  many  of  the 
Jews:  for  the  place  where  Jesus  was  crucified  was 
nigh  to  the  city :  and  it  was  written  in  Hebrew,  and 
Greeks  and  Latin.  Then  said  the  chief  priests  of  the 
Jews  to  Pilate,  Write  not,  The  King  of  the  Jews ;  but 

22  that  he  said,  I  am  King  of  the  Jews.   Pilate  answered, 
What  I  have  written,  I  have  written. 

23  °  Then  the  soldiers,  when  they  had  crucified  Jesus, 
took  his  garments,   and  made  four  parts,  to  every 


■Matt.  27.  35; 
Mark  15.  24 ; 
Luke  23.  34. 


translation  of  it,  would  be  likely  to 
vary.  Latin  was  the  official  language 
of  the  empire ;  Greek  the  langnage 
of  culture  and  of  international  com- 
munication, and  very  common  in  Pales- 
tine ;  Hebrew — i.  e.  Aramaean — the  ver- 
nacular language  of  the  Jews.  It  is 
likely  that  John's  version  of  the  in- 
rscription,  containing  the  contemptuous 
phrase  "  the  Nazarene,"  was  the  one 
in  "  Hebrew."  Pilate  purposely  wrote 
this  sarcastic  title,  purporting  that  the 
Jews  were  crucifying  their  king  and 
that  he  was  a  Nazarene.  His  object 
was  to  revenge  himself  on  the  Jews,  but 
he  wrote  more  wisely  than  he  knew. 

20.  Jews,  members  of  the  Sanhe- 
drim, according  to  John's  general  usage, 
or  perhaps  including  the  populace, 
since  they  had  identified  themselves 
with  the  hostile  rulers.  Nigh  to  the 
city,  not  very  far  from  the  wall.  A 
great  crowd  collected  to  gaze.  Many, 
both  of  the  populace  and  of  the  rulers, 
brutally  and  shamefully  insulted  and 
derided  the  patient  sufferer.  Matt.  27  : 
39-43;  Mark  15: 29-32;  Luke  23: 35-37. 
Hebrew,  and  Greek,  aud  Latin. 
See  remarks  under  the  last  verse.  It  is 
a  pleasant  fancy,  if  no  more,  which 
stes  in  this  a  coincidence  reminding  us 
of  the  universal  value  and  import  of 
Christ's  atoning  death. 

21.  The  chief  priests,  perceiving 
the  implication  and  vexed  exceedingly, 
applied  to  Pilate  to  change  the  title  into 
he  said,  I  am  King  of  the  JeAVs — 
i.e.  his  offence  is  being  a  traitor  and 
rebel  against  Csesar.  It  was  intolerable 
that  it  should  remain  as  written.  Their 
king,  hanging  between  two  robbers,  the 
inscription  legible  to  all ! 

22.  What  I  have  written,  I  have 
written.  Pilate  had  written  the  title 
in  bitter  scorn  and  anger,  and  was  de- 
lighted to  "revenge  himself  on  his  de- 
tested subjects,"  who  had  forced  him, 
fts  it  were,  to  violate  his  own  wishes  and 


sense  of  right,  "  by  an  act  of  public  in- 
solence." He  was  not  unwilling  also  to 
honor  Jesus  after  a  fashion.  He  had 
ordered  the  manner  of  his  crucifixion, 
not  from  a  wish  to  disgrace  him,  but  to 
mortify  the  Jews.  "  Pilate's  courage, 
which  had  oozed  away  so  rapidly  at 
the  name  of  Csesar,  had  now  revived. 
He  was  glad  in  any  and  every  way  to 
browbeat  and  thwart  the  men  whose 
seditious  clamor  had  forced  him  in  the 
morning  "  to  condemn  Jesus.  "  Without 
deigning  any  justification  of  what  he 
had  done,  Pilate  summarily  dismissed 
these  solemn  hierarchs  witli  [this]  curt 
and  contemptuous  reply."  But  it  was 
the  spite  and  poor  revenge  of  a  man 
who  would  "  browbeat"  when  he  dared, 
yet  would  yield  all  manhood  to  craven 
fear.  (The  quotations  on  this  verse  are 
from  Fan-ar.)  The  Jews  were  forced  to 
content  themselves  with  this  insult  and 
mortification. 

23.  The  soldiers.  To  prevent  any 
possible  rescue  and  ensure  the  comple- 
tion of  the  execution,  a  quaternion 
(band  of  four)  of  Roman  soldiers,  un- 
der command  of  the  centurion  in 
charge,  were  left  upon  the  ground. 
No  doubt  a  large  guard  attended  the 
prisoner  to  Golgotha  and  remained 
till  he  was  crucified.  Then  the  four, 
who  probably  did  the  actual  work  of 
crucifixion,  kept  watch  while  their 
comrades  were  relieved.  These  four 
soldiers  doubtless  sat  down  upon  the 
ground,  close  to  the  crosses,  and  passed 
the  time  in  drinking  and  gambling. 
We  learn  from  Luke  (23  :  36,  37)  that 
they  joined  in  mocking  Jesus,  also  tan- 
talizing his  thirst,  already  aggravated 
by  the  continual  sight  of  their  jar  of 
wine,  by  offering  or  pretending  to  offer 
him  of  their  drink.  Took  his  gar- 
ments, outer  garments.  The  garments 
of  the  crucified  were  the  perquisites  of 
the  soldiers  having  charge  of  the  exe- 
cution.   It  is  possible,  though  not  cer- 


304 


JOHN  XIX. 


A.  D.  30 


soldier  a  part ;  and  also  his  coat :  now  the  coat  was 
24  without  seam,  "  woven  from  the  top  throughout.  They  •  Ex.  39. 22, 23. 
said  therefore  among  themselves,  Let  us  not  rend  it, 
but  cast  lots  for  it,  whose  it  shall  be :  that  the  Scrip- 
ture might  be  fulfilled,  which  saith,  p  They  parted  my  ^  Ps.  22. 18. 
raiment  among  them,  and  for  my  vesture  they  did 
cast  lots.     These  things  therefore  the  soldiers  did. 


tain,  that  a  linen  cloth  was  bound  about 
tlie  Saviour's  loins.  His  clothes  they 
divided  into  four  parts,  one  for  each, 
probably  rii)ping  to  pieces  his  mantle 
or  outer  garment.  The  cloth  was  of 
some  value  even  in  pieces.  Coat, 
properly  tunic,  a  garment  worn  next 
the  skin  like  a  shirt,  commonly  with- 
out sleeves,  usually  reaching  to  the 
knees.  Without  seam,  etc.  Alto- 
gether woven  in  one  i)iece,  not  sewed 
at  all.  Torn  to  pieces,  it  would  have 
been  of  no  value.  The  Saviour's  gar- 
ments were  undoubtedly  simple  and 
plain,  such,  perhaps,  as  were  com- 
monly worn  in  Galilee.  But  this 
tunic  seems  to  have  been  an  attractive 
piece  of  workmanship.  It  was  prob- 
ably an  offering  of  love  to  the  Great 
Teacher  from  some  believing  woman. 
24.  Cast  lots.  Deciding  matters 
not  easily  determined  otherwise  by 
the  lot  was  very  common  in  ancient 
times.  It  is  occasionally  practised 
among  us,  as  when  men  draw  lots  for 
a  longer  or  shorter  term  of  office.  The 
soldiers  agreed  not  to  spoil  the  tunic  by 
tearing  it,  but  to  decide  by  lot  who  sis 
it  shall  be :  that  the  Scripture 
might  be  fulfilled.  This  cardinal 
necessity  is  often  recognized  by  the 
Saviour  and  the  apostles.  Yet  it  is 
not  simply  that  God  must  bring  these 
things  to  pass  because  he  has  caused 
them  to  be  predicted,  though,  indeed, 
his  veracity  is  unchangeable  and  his 
word  sure,  but  rather  thus :  These 
things  form  a  part  of  his  eternal  coun- 
sel. They  are  foreordained  for  the  best 
of  reasons.  They  had  been  foreshad- 
owed in  ancient  prophecy,  because  God 
condescended  in  many  cases  dimly  to 
indicate  his  purposes.  As  the  counsel 
of  God  they  must  come  to  pass,  and  the 
Scripture  must  be  fulfilled  because  it 
announced  things  eternally  purposed 
by  him.  They  parted  my  rai- 
ment, etc.  Quoted  from  Ps.  22  :  18, 
Septiuigint  Version.  In  this  psalm 
David   doubtless    had    some    reference 


to  his  own  experience,  but  even  if  he 
speaks  of  himself,  yet  he  was  a  type 
of  Christ;  and  what  is  said  of  the  type 
is  more  perfectly  true  of  the  antityj)e, 
and  was  so  intended  by  the  Holy  Spirit. 
It  would  thus  be  a  typical  prophecy. 
This  is  not  the  dogma  of  an  arbitrary 
"  double  sense,"  which  is  an  absurdity, 
but  a  rational  and  necessary  principle 
of  interpretation,  applicable  to  many 
quotations  from  the  Old  Testament  in 
the  New,  and  justified  by  many  anal- 
ogies and  obvious  instances.  We  must 
hold  fist  to  the  idea  of  a  true  prophecy, 
even  if  we  should  concede  that  here  it 
has  the  typical  form.  Compare  note 
on  Matt.  1  :  23.  These  things 
therefore.  Therefore — i.  e.  because 
they  were  embraced  in  the  divine  plan. 
Here,  as  often,  this  was  done  by  the 
voluntary  acts  of  free  agents,  who 
knew  nothing  of  the  will  of  God  and 
cared  nothing  for  it.  The  soldiers 
did.  These  words  emphasize  the  mi- 
nute and  wonderful  fulfilment  of  the 
ancient  prophecy  by  heathen  soldiers 
who  knew  nothing  of  the  Scriptures, 
but  their  actions  fulfille<l  them  as  per- 
fectly as  if  their  sole  object  had  been 
to  carry  out  the  divine  decrees.  Thus 
God's  purposes  are  always  accomplish- 
ed, and  what  he  has  predicted  is  always 
made  good. 

Not  very  long  after  this  one  of  the 
robbers  who  was  crucified  with  Jesus, 
exercising  sublime  faith,  recognizing 
the  Lord  Messiah  in  the  sufferer  by 
his  side,  uttered  the  prayer,  "  Lord, 
remember  me  when  thou  comest  in 
thy  kingdom!"  It  is  not  credible  that 
the  same  man  an  hour  before  reviled 
the  Lord,  as  did  his  fellow.  It  is  better 
to  understand  Matthew  and  Mark  as 
speaking  in  general  terms  concerning 
the  insults  endured  by  our  Lord,  and 
Luke  as  giving  us  the  full  particulars 
concerning  the  two  robbers.  To  him 
Jesus,  silent  through  all  pain  and 
mockery,  instantly  replied  [the  second 
dying  saying),  Verily,  I  SAY  UNTO 


A.  D.  30. 


JOHN  XIX. 


305 


25  <i  Now  there  stood  by  the  cross  of  Jesus  his  mother, 
and  his  mother's  sister,  Mary  the  wife  of  '  Cleophas, 

26  and  'Mary  Magdalene.  When  Jesus  therefore  saw 
his  mother,  and  *  the  disciple  standing  by,  whom  he 
loved,  he  saith  unto  his  mother,  "Woman,  behold 

27  thy  son  I  Then  saith  he  to  the  disciple.  Behold  thy 
mother  I  And  from  that  hour  that  disciple  took  her 
*  unto  his  own  home. 


« Matt.     27.     66 ; 

Mark     15.     40 ; 

Luke  23.  49. 
'  Luke  24.  18. 
•  Mark  16.  9. 
tch.  13,  23;  20.  2; 

21.  7,  20,  24. 
n  ch.  2.  4. 

»  ch.  1. 11 ;  16.  32. 


THEE,  TO  DAY  SHALT  THOU  BE  WITH 
ME  IN  PARADISE,  Luke  23  :  43. 

25.  There  stood ;  better,  were 
Btanding.  At  first,  probably,  they  were 
iiuable  to  get  near,  on  account  of  the 
tumult,  but  after  a  time,  greater  quiet 
prevailing,  they  ventured  to  approach, 
and  were  standing,  in  faithful  love, 
by  the  cross  of  Jesus.  After- 
ward all  but  the  mother  of  Jesus  are 
found  looking  on,  again  at  a  distance. 
Matt.  27  :  55,  56;  Mark  15  :  40,  41. 
His  mother.  Here  she  finds  ful- 
filled the  prediction  recorded  in  Luke 
2:35.  His  mother's  sister,  Mary 
the  wife  of  Cleophas  {Clopas). 
Some  suppose  these  words  to  describe 
one  person,  but  it  is  exceedingly  im- 
probable that  Mary  had  a  sister  named 
also  Mary,  and  equally  so  that  John 
should  omit  to  mention  his  own  mother, 
who  was  one  of  these  faithful  women 
(Matt.,  Mark).  Probably  the  punctu- 
ation is  wrong,  and  John  means  to 
name  four  women  —  viz.  Mary  and 
her  sister  (Salome,  mother  of  John, 
thus  modestly  introduced ;  then  John 
was  first  cousin  of  Jesus),  Mary,  the 
wife  of  Clopas,  and  Mary  the  Magda- 
lene. Magdalene,  not  a  proper 
name,  but  a  female  inhabitant  of 
Magdala.  Mary  the  Magdalene  had 
been  a  demoniac  of  the  worst  kind 
(Luke  8  :  2),  and  her  love  to  her  de- 
liverer was  stronger  than  fear  or  death 
itself. 

26.  When  •  .  .  therefore — i.  e.  in 
view  of  the  facts  in  the  case,  especially 
the  fact  that  John  and  Mary  were  now 
standing  near  the  cross.  The  disci- 
ple .  .  •  whom  he  loved.  John's 
favorite  designation  of  himself  in  this 
his  Gospel.  He,  too,  was  now  faithful- 
ly watching  by  his  Master's  cross.  It 
seems  he  was  the  only  apostle  cour- 
ageous and  self-possessed  enough  to  do 
80.  Woman,  behold  thy  son!  in- 
dicating John  by  a  glance.  The  use 
of  woman  as  a  term  of  address  was  re- 


spectful, though  it  might  not  be  with 
us.  As  on  a  former  occasion  (ch.  2  : 
4;  compare  Matt.  12  :  50),  so  now, 
the  Saviour  seems  thus  to  indicate  that 
Mary,  though  his  own  dear  mother  ac- 
cording to  the  flesh,  was  but  a  woman — 
one  who,  like  all  his  other  disciples, 
was  dependent  upon  him  for  the  par- 
don of  sin  and  for  eternal  life,  and  that 
this  relation  was  of  much  greater  im- 
portance than  any  mere  earthly  one. 
Nothing  could  be  more  irreconcilable 
with  Romish  Mariolatry.  Besides,  wo- 
man is  an  honorable  title. 

27.  Behold  thy  mother!  addressed 
to  John,  who,  of  course,  understood  the 
Saviour's  meaning.  Here  we  have  the 
third  dying  saying :  Woman,  Behold 
THY  son!  and  Behold  thy  mother! 
Jesus  was  about  to  die,  then  to  rise  and 
ascend  to  the  Father.  He  could  no 
more  act  the  part  of  a  son,  but,  a  ten- 
der son  to  the  last,  he  commits  his  be- 
loved mother  to  the  dearest  friend  he 
had  upon  earth.  If  it  be  asked  why 
this  was  necessary  when  Jesus  had 
"  brothers,"  in  all  probability  children 
of  Joseph  and  Mary,  the  answer  seems 
to  lie  in  the  fact  that  they  did  not  yet 
believe  in  him,  John  7  :  5.  The  only 
man  living  at  all  fit  to  take  the  place 
of  Jesus  as  a  son  and  to  care  for  the 
sorrowful  mother  was  the  beloved  dis- 
ciple. By  this,  however,  no  filial  obli- 
gation on  the  part  of  her  children  was 
annulled.  We  are  not  in  full  posses- 
sion of  all  the  facts,  but  the  above  view 
seems  to  be  the  natural  conclusion  from 
all  that  we  do  know.  Evidently,  Joseph 
was  now  dead  and  Mary  a  widow.  This 
incident,  related  by  John  alone,  is  ex- 
ceedingly beautiful  and  touching,  and 
the  trust  reposed  in  John  was  a  precious 
token  of  his  Lord's  confidence  and  af- 
fection. And  from  that  hour,  at 
once,  with  no  delay — to  be  understood 
literally.  Jesus  probably  perceived 
that  the  scene  was  too  dreadful  for  his 
mother  longer  to  endure,  and  spoke  at 


806 


JOHN  XIX. 


A.  D.  30, 


28  y After  this,  Jesus  "knowing  that  all  things  were  xMatt.  27.  45-50; 
now  accomplished,  *that  the  Scripture  might  be  ful-  r^Y'^Jf  ^^^'''* 

29  filled,  saith,  I  thirst.     Now  there  was  set  a  vessel  full  .  ch!  i3  i 

of  vinegar:  and  ''they  filled  a  sponge  with  vinegar,  'Ps.  22.  lo;  69.21. 

and  put  it  upon  "  hyssop,  and  put  it  to  his  mouth.  **  ^*'^-  ^^-  ^'  ^^• 

•Ex.  12.22;  Num.  19.  18. 


the  moment  he  did  in  order  to  spare  her 
anguish  too  great  to  be  borne.  It  was 
probably  past  eleven  o'clock,  and  the 
Saviour  had  been  hanging  on  the  cross 
two  hours  or  more.  Unto  his  own 
home,  in  Jerusalem,  no  doubt.  It 
is  not  certain  that  he  owned  a  house  in 
the  city,  but  at  this  time  he  had  a  home 
there.  Thither  he  led  Mary,  and  she 
probably  was  henceforth  a  member  of 
nis  family.  John  appears  to  have  held 
greater  relations  with  the  city  than  his 
brethren.  Compare  ch.  18  :  15.  The 
idea  that  the  apostles  were  indigent 
men,  almost  paupers,  is  not  sustained 
by  the  New  Testament.  After  conduct- 
ing Mary  to  his  home  John  returned, 
for  we  find  him  with  his  Master  at  the 
end. 

28.  After  this,  what  is  related  in 
vers.  25-27.  But  John  omits  much 
that  is  recorded  by  the  other  evangel- 
ists. At  about  noon  a  supernatural 
darkness  covered  the  land,  a  visible 
token  of  God's  displeasure  at  the  crime 
of  crimes,  and  an  outward  symbol  of 
the  soul-darkness  in  which  the  Saviour 
was  whelmed.  This  alarming  phenom- 
enon appaTently  filled  all  with  awe  and 
dread,  and  put  an  end  to  all  mockery.  It 
lasted  about  three  hours.  During  this 
time  Jesus,  so  far  as  we  know,  uttered 
not  a  word.  He  was  enduring  the  hid- 
ings of  his  Father's  countenance  and 
bearing  our  sins  in  his  own  body  on  the 
'  tree.  Into  the  mysterious  agonies  of 
those  hours  no  mind  on  earth  is  per- 
mitted to  penetrate,  but  here  was  the 
very  crisis  of  the  work  of  redemption 
by  which  alone  human  salvation  is 
made  possible.  At  the  close  of  this 
period,  as  the  darkness  rolls  away  from 
the  land  and  from  his  soul,  Jesus  cries 
aloud  (the  fourth  dying  saying),  My 
God,  my  God,  why  hast  thou  for- 
saken ME?  Matt.  27:46;  Mark  15: 
84.  Jesu.s  knowing  ...  accom- 
plished, knowing  that  he  had  com- 
pleted all  that  was  appointed  for  him 
to  do  and  suffer  for  human  salvation, 
except  the  mere  fact  of  dying — perceiv- 


ing that  the  end  had  come,  that  the 
Scripture  might  be  fulfilled.  Some 
connect  this  with  the  preceding  clause, 
but  its  more  natural  connection  seems 
to  be  with  what  follows.  It  is  not 
meant  that  Jesus  cried  "  I  thirst  "  just 
for  the  sake  of  fulfilling  Scripture,  but 
that  this  cry,  extorted  by  sore  need, 
was  a  divinely-ordered  fulfilment.  The 
passage  referred  to  is  Ps.  69  :  21.  Com- 
pare Ps.  22  :  15.  On  this  impressive 
phrase,  and  on  these  typical  prophe- 
cies in  the  Psalms  as  referred  to  in  the 
New  Testament,  see  note  on  verse  24. 
It  seems  impossible  to  regard  Ps.  69  as 
directly  and  exclusively  Messianic,  as 
Ps.  16,  e.  g.,  appears  to  be,  on  account  of 
verse  5.  I  thirst.  The  crucified  were 
tormented  by  a  fevered  thirst,  burning 
and  intolerable,  similar  to  that  of  men 
lying  wounded  on  the  field  of  battle. 
This  thirst  was  so  great  that  it  forced 
from  the  lips  of  Jesus  his  only  word 
concerning  his  physical  sufferings — his 
Jifth  dying  saying:  I  THIRST.  He 
could  hardly  die  in  composure  unless 
this  intolerable  thirst  could  be  as- 
suaged. He  was  no  stoic  —  did  not 
teach  us  stoicism. 

29.  A  vessel ;  some  think  a  jar  from 
which  the  soldiers  had  been  drinking  or 
dipping  out  to  drink ;  others,  that  it  was 
placed  there  to  supply  the  want  of  the 
sufferers.  Vinegar  (rather,  sour  wine), 
the  cheap,  sour,  inferior  wine  in  common 
use  by  the  lower  classes.  Full.  It 
would  seem  that  it  had  been  once  em[)- 
tied,  and  that  the  soldiers  had  just  re- 
plenished it.  They.  By  comparing 
Matthew  and  Mark  it  appears  that 
certain  bystanders  misunderstood  his 
former  cry,  mistaking  "  Eloi "  (My 
God)  for  "Elia"  (Elijah).  Wrought 
up  to  dread  expectancy  by  the  dark- 
ness, they  imagined  he  was  calHng  for 
Elijah,  so  prominent  in  all  Jewish 
ideas  of  Messianic  times.  As  one, 
perhaps  a  soldier,  prepared  to  relieve 
the  sufferer,  some  in  their  excitement 
cried  out  to  forbear  and  see  if  Elijah 
would  come  and  take  him  down  frooj 


A.  D.  30. 


JOHN  XIX. 


307 


30  When  Jesus  therefore  had  received  the  vinegar,  he  ^ver.  28;  ch.4.  3; 
said,  *  It  is  finished :  ®  and  he  bowed  his  head,  and  \1^\  ^^j  2^  ^^  ^^: 
gave  up  the  ghost.  He'b.  9. 11-14/22' 

28  ;  10.  1-14.  •  Matt.  27.  50. 


the  cross.  But  he  replied  that  they 
should  let  him  alone,  and  for  the  same 
purpose — desiring  to  prolong  the  life 
of  Jesus,  so  as  to  see  if  Elijah  would 
come.  The  word  they  may  indicate 
that  more  than  one  participated  in 
this  act  of  mercy,  or  may  in  general 
terms  declare  that  this  proceeded  from 
a  group  of  several  persons,  one  or  more 
favoring,  others  remonstrating,  as  we 
have  seen.  A  sponge,  used  probably 
to  close  the  mouth  of  the  jar.  Filled, 
saturated  by  being  dipped  in  the  wine 
and  put  upon  hyssop  ;  rather,  a  hyssop- 
stalk,  which  was  from  one  to  two  feet 
long.  Thus  could  they  conveniently 
convey  the  wine  to  the  parched  lips 
of  Jesus.  This  fact  shows  that  persons 
crucified  were  elevated  to  no  such 
height  above  the  earth  as  pictures 
and  popular  imagination  represent  ; 
the  mouth  was  only  a  little  beyond 
a  man's  reach. 

30.  Received  the  vinegar,  the 
sour  wine.  He  had  at  the  first  refused 
the  stupefying  draught  of  drugged 
wine,  nor  did  he  receive  the  sour 
wine  afterward  tendered  to  him  in 
mockery;  perhaps  it  was  not  really 
offered  to  him.  But  now  he  accepts  the 
few  swallows  absorbed  by  the  sponge, 
the  inferior  beverage,  all  that  the  world 
had  to  offer  her  King  to  quench  his 
dying  thirst,  Ps.  69  :  21.  But  the  re- 
lief was  sorely  needed  and  welcome ; 
besides,  his  sinking  energies  were  prob- 
ably thus  sustained  for  a  moment, 
enabling  him  to  utter  the  last  words : 
It  is  finished.  These  few  words 
are  of  unutterable  significance.  Jesus 
glances,  as  the  dying  do,  back  over  his 
whole  life.  He  sees  all  his  work  per- 
fectly done,  every  temptation  resisted, 
the  atonement  completed.  It  only  re- 
mained to  breathe  out  his  life.  It  was 
a  cry  of  unspeakable  joy  to  him  and  to 
us.  The  doctrinal  and  practical  im- 
portance of  these  words  is  infinite. 
The  Saviour  perfectly  finished  his  re- 
demptive work.  By  it  he  (1)  removed 
every  obstacle  to  the  salvation  of  man 
which  lay  in  the  holiness  and  govern- 
ment of   God,   satisfying  at  once   the 


sense  of  justice  in  God  and  in  man, 
Rom.  3  :  24-26  ;  1  John  2  :  2.  (2)  He 
secured  the  eternal  salvation  of  the 
elect  given  to  him  by  the  Father,  Heb. 
13  :  20;  John  17  :  2,  9,  24 ;  Eph.  1:4; 
Heb.  12  :  2.  Having  identified  himself 
with  us,  he  honored  the  law  we  had 
broken,  and  bore  the  weight  of  our 
guilt  and  shame.  His  finished  work  is 
the  sole  ground  on  which  God  can  just- 
ly pardon  or  man  rightly  hope;  and 
the  words  of  Jesus,  confirmed  by  his 
resurrection  and  glorification,  assure  us 
that  the  foundation  he  has  laid  for 
human  salvation  is  perfect  and  will 
stand  the  test  of  divine  scrutiny  and 
of  the  "great  storms  that  will  shake 
down  earth  and  skies."  The  gospel  of 
salvation  is  compressed  into  these  three 
words.  Luke  informs  us  that  he  "  cried 
with  a  loud  voice  " — no  doubt  referring 
to  this,  the  sixth  dying  saying:  It  is 
finished!  and  that  he  then  said,  the 
seventh  dying  saying:  Father,  into 
THY  HANDS  I  COMMEND  (better.  Com- 
mit, as  in  Ps.  31  :  5)  my  spirit.  John 
alone  records  the  third,  the  fifth,  and 
the  sixth ;  the  latter  perhaps  the  most 
important  of  all.  The  fourth  and  the 
sixth  were  loud  cries — one  of  mental 
anguish,  the  other  of  victory.  Each 
of  these  was  followed  by  words  uttered 
probably  in  a  lower  tone — one  a  plaint 
of  bodily  distress,  the  other  a  commit- 
tal of  his  spirit  to  his  Father.  The 
fourth  and  seventh  were  quotations 
from  that  Old  Testament  which  Jesus 
so  perfectly  knew,  and,  now  as  ever, 
honored  and  fulfilled.  In  adopting  as 
his  own  the  words  of  the  ancient  psalm- 
ist, he  not  only  manifested  their  charac- 
ter as  typical  prophecies,  but  the  more 
identified  himself  with  his  people,  ex- 
pressing his  own  anguish  and  his  own 
trust,  in  words  which  had  expressed 
the  anguish  and  the  trust  of  one  of 
his  ancient  saints.  BoAved  his  head. 
No  longer  having  strength  to  sustain 
it  in  an  upright  position,  he  permitted 
it  to  sink  upon  his  breast.  Gave  up 
the  ghost ;  better,  gave  wjt?  his  spirit 
— i.  e.  to  God.  These  expressions,  being 
active,  possibly  imply  the  voluntarinesa 


808 


JOHN  XIX. 


A.  D.  30. 


The  burial. 

SI  The  Jews  therefore,  'because  it  was  the  preparation, 
*that  the  bodies  should  not  remain  upon  the  cross  on 
the  sabbath  day  (for  ''that  sabbath  day  was  an  high 
day),  besought  Pilate  that  their  legs  might  be  broken, 

32  and  that  they  might  be  taken  away.  Then  came  the 
soldiers,  and  brake  the  legs  of  '  the  first,  and  of  the 


'vers.  14, 42 ;  Mark 

15.  42. 
«  Deut.  21.  22,  23. 
»»  Lev.  23.  7,  8. 


'  ver.  18 ;  Luke  23. 
39-43. 


of  the  Saviour's  death,  John  10  :  18. 
When  he  had  power  to  deliver  hini.self 
(Ma^^t.  26  :  53)  he  yielded  himself  meek- 
ly to  suffering  and  death  of  his  own 
free  will,  in  order  to  complete  the  work 
of  redemption  according  to  the  will  of 
God.  Compare  Matt.  26  :  42 ;  Ileb.  12  : 
2.  This  is  his  meaning  in  John  10  :  18. 
The  supposition  of  some  that  he  termi- 
nated his  own  life  by  an  act  or  exertion 
of  his  own  will  is  unscriptural,  for  he 
was  "slain,"  and  wicked  men  are 
charged  with  murdering  him,  Acts  2  : 
23 ;  3  :  15,  etc. ;  and  absurd,  for  that 
would  resemble  suicide.  Jesus  died  as 
we  do,  because  the  powers  of  life  were 
exhausted.  Not,  however,  because  he 
was  helpless,  but  because  he  submitted 
to  undergo  conditions  in  which  his 
physical  life  was  naturally  and  neces- 
sarily destroyed. 

That  Jesus  should  have  died  in  six 
hours  (ver.  33 ;  Mark  15  :  44),  instead 
of  lingering  two  or  even  three  days,  as 
the  crucified  often  did,  was  owing  to 
previous  exhaustion,  and  still  more  to 
the  unfathomable  mental  anguish  en- 
dured on  the  cross  during  the  hours  of 
darkness.  The  only  wonder  is  that  a 
mortal  frame,  however  perfect  in  health, 
could  have  held  out  even  so  long. 

As  Jesus  expired  there  was  an  earth- 
quake, the  rocks  were  rent,  and  the 
veil  of  the  temple  was  rent  in  twain 
from  the  top  to  the  bottom.  The  effect 
of  these  scenes  was  very  great  on  all 
beholders.  The  centurion  in  charge 
was  convinced  that  Jesus  was  a  right- 
eous or  innocent  man — nay,  more,  a 
divine  Being.  He  openly  avowed  it. 
The  multitude,  in  fear,  perplexity,  re- 
morse, and  vague  apprehension,  re- 
turned to  their  homes  heating  their 
breasts.  Matt.  27:54;  Mark  15:39; 
Luke  23  :  47-49. 

31-42.  The  Burialof  Jf:sus.  John's 
account  is  the  fullest,  Matt.  27  :  57-66; 
Mark  15  •  42-47  ;  Luke  23  :  50-56. 

31.  The  Jews,  as  usual,  the  rulers. 
Preparation,   our   Friday,   the  day 


before  the  Jewish  Sabbath.  That  the 
bodies  ...  sabbath  (omit  dmj). 
The  Romans  were  accustomed  to  let 
the  bodies  rot  on  the  cross  and  be  de- 
voured by  birds.  But  the  Jews  were 
very  careful  to  have  the  bodies  of  those 
executed  taken  down  and  buried  before 
sunset,  Deut.  21  :  23.  "So  great  care  did 
the  Jews  take  respecting  the  burial  of 
men  that  even  the  bodies  of  those  con- 
demned to  be  crucified  they  took  down 
and  buried  before  the  going  down  of 
the  sun." — Josephus,  Jewish  War,  iv. 
5,  2.  The  murderers  of  Jesus  were 
scrupulous  and  zealous  concerning  the 
ceremonial  law.  An  high  day ;  better, 
a  great  day — not  only  the  Sabbath,  but 
the  Sabbath  of  the  passover-week ; 
therefore  doubly  important  and  sacred. 
Besought  Pilate,  etc.  The  Jewish 
rulers  urgently  requested  that  the  death 
of  the  victims  should  be  hastened,  so 
as  not  to  have  the  sanctity  of  the  Sab- 
bath infringed  by  the  hanging  of  dead 
bodies  upon  the  crosses ;  or,  if  the  men 
should  survive  till  then,  so  as  to  avoid 
the  marring  of  the  festival  by  a  public 
spectacle  of  horror.  They  besought 
Pilate  probably  at  least  two  hours  be- 
fore sunset ;  evidently,  they  did  not 
know  that  Jesus  was  already  dead. 
Thus  they  were  preparing,  in  their 
own  view,  a  new  torture  of  a  horrible 
kind  for  their  rejected  King.  But  he 
was  beyond  their  reach. 

32.  Pilate  gave  the  desired  orders, 
after  the  common  Roman  policy  of 
respecting  the  religious  scruples  of 
subject  nations.  The  soldiers  in 
charge,  glad  to  be  released  the  sooner 
from  their  watch,  which,  on  peril  of 
their  lives,  must  be  vigilant  until  the 
death  of  the  crucified,  obeyed  with 
alacrity.  They  brake  the  "legs  of 
the  first,  aiid  of  the  other — i.e. 
of  the  two  robbers.  This  was  effected 
by  blows  with  a  wooden  mallet,  and 
the  uniform  result  was  to  kill  those 
crucified  outright  or  cause  their  speedy 
death.    This  custom  was  as  cruel  aa<? 


A.  D.  30. 


JOHN  XIX. 


309 


33  other  which  was  crucified  with  him.  But  when  they 
came  to  Jesus,  and  saw  tliat  he  was  dead  ah-eady, 

34  they  brake  not  his  legs  :  but  one  of  the  soldiers  with 
a  spear  pierced  his  side,  and  forthwith  ^  came  there- 
out blood  and  water. 


kHeb.9.  13,14,22, 
1  John  1.  7;  5 
6,8, 


barbarous  as  crucifixion  itself.  Thus 
the  peuitent  robber  was  released  in  a 
savage  but  speedy  manner  from  his 
misery,  and  so  the  Lord's  promise  was 
exactly  fulfilled :  '*  To-day  shalt  thou  be 
with  me  in  paradise." 

33.  They  came  to  Jesus,  and 
saw  that  he  was  dead  already. 
Perhaps  they  had  not  understood  his 
very  last  word,  or  examined  to  see 
whether  he  was  positively  dead  or  had 
fointed.  They  now  examine  and  find 
him  dead,  therefore  they  brake  not 
his  legs.  His  sacred  body  was  spared 
that  further  outrage. 

34.  Still,  men  had  been  known  to  fall 
into  syncope  on  the  cross,  and,  being 
taken  down,  to  revive.  The  soldiers 
were  responsible  for  fulfilling  their 
trust  with  their  lives,  and  they  wished 
to  make  "  assurance  doubly  sui-e." 
Therefore  one  of  the  soldiers  with 
a  spear  pierced  his  side.  He 
aimed  at  the  heart  and  no  doubt 
reached  his  aim.  The  spear,  the  Ro- 
man hasta,  a  lance  or  pike  with  a 
sharp-pointed  iron  head,  a  weapon 
used  by  the  Roman  soldiery  some- 
what as  the  bayonet  is  now  used. 
Forthwith  came  thereout  (on 
the  withdrawal  of  the  spear  there 
flowed  forth)  blood  and  water. 
This  act  of  the  soldier  is  of  value  in 
establishing  beyond  the  possibility  of 
question  the  reality  of  the  Saviour's 
death  as  against  all  opposers  and  all 
heretics.  He  was,  indeed,  already 
dead.  The  opinion  of  some  that  the 
spear-thrust  caused  his  death  contra- 
dicts the  plain  and  positive  statement 
of  John  and  of  all  the  evangelists. 
But  if  he  had  not  been  dead  the  spear- 
thrust  must  inevitably  have  killed 
him.  The  flowing  forth  of  the  blood 
and  water  is  evidently  regarded  by  John 
as  a  remarkable  circumstance,  ver.  35. 
Some  have  regarded  it  as  miraculous, 
but  there  seems  to  be  no  sufficient  ground 
lor  this  assumption.  Others  strangely 
imagine  that  it  betokened  a  change  al- 
ready begun  in  the  body  of  Jesus — in- 


cipient glorification.  But  to  say  noth- 
ing of  the  fact  that  this  is  utterly  un- 
supported, it  is  far  from  certain  that 
Jesus  had  a  glorified  body  before  he 
ascended  the  heavens,  and  that  he  did 
not  rise  with  his  very  same  earthly 
body.  Compare  ch.  20  :  27  and  Luke 
24  :  39.  See  J.  W.  Willmarth  on 
"Translation"  in  Baptist  Quarterly, 
Oct.,  1868,  especially  pages  424-427.  It 
is  better  to  regard  the  flowing  of  blood 
and  water  as  a  natural  phenomenon, 
susceptible  of  a  physiological  expla- 
nation. Dr.  William  Stroud  {The 
Physical  Cause  of  the  Death  of  Christ, 
2d  ed.,  London,  1871)  maintains  that 
Jesus  died  of  a  broken  or  ruptured 
heart  produced  by  the  agony  he  en- 
dured on  the  cross  for  sinners.  It  has 
been  found  that  under  violent  and  in- 
tensely-excited emotion  the  heart  is 
sometimes  ruptured  by  the  violence  of 
its  own  action.  The  blood  pours  out 
into  the  pericardium,  the  sac  which 
encloses  tlie  heart,  fills  it,  and  by  pres- 
sure gradually  stops  the  beating  of  the 
heart.  The  blood,  sometimes  a  quart 
or  more,  thus  in  the  pericardium 
quickly  separates  into  its  solid  and 
liquid  constituents,  crassamentum  and 
serum,  popularly  blood  and  water.  The 
spear  opening  the  pericardium  from  be- 
low, its  contents  would  be  instantly  dis- 
charged, a  stream  of  clear,  watery  liquid 
mixed  with  clotted  blood.  It  is  not  at 
all  needful  to  suppose,  as  many  do,  that 
the  blood  was  liquid  and  the  water  pure. 
This  harmonizes  admirably  with  John's 
description  and  with  the  predictions  in 
Ps.  22  :  14 ;  69  :  20.  It  gives  additional 
prominence  to  the  blood  of  Christ,  as 
his  death  was  then  literally  caused  by 
the  flowing  forth  of  his  blood  from  the 
heart  when  ruptured,  not  by  flowing 
of  blood  and  water  from  the  spear- 
thrust;  and  this  rupture  was  caused 
by  the  agony  endured  on  our  behalf. 
This  theory  is  well  worthy  of  consid- 
eration, and  if  be  not  the  exact  ex- 
planation it  indicates  in  what  direc- 
tion we  are  to  look  for  it. 


310 


JOHN   XIX. 


A.  D.  30. 


35  And  Uie  that  saw  it  bare  record,  and  his  record  is 
true :  and  he  knoweth  that  he  saith  true,  ™  that  ye 

3G  might  believe.  For  these  things  were  done,  "that 
the  Scripture  should  be  fulfilled,  A  bone  of  him  shall 

37  not  be  broken.  And  again  another  Scripture  saith, 
•They  shall  look  on  him  whom  they  pierced. 


>  ver.26;  ch.21.24. 
»ch.20.3l;lJohn 

5.  13. 
"Num.  9.  12;  Pa. 

34.  20. 


oPs.    22.     16, 
Rev.  1.   7. 


17; 


35.  He  that  saw,  etc. ;  better,  Jle 
that  has  seen  has  borne  witness.  .John, 
the  writer,  was  present  to  the  lait,  and 
beheld  that  of  which  he  testifies.  His 
record  {(estinumy)  is  true,  /s genuine; 
and  he  knoweth  that  what  he 
saith  is  true,  is  exactly  so.  John 
seems  to  feel  that  the  thing  was  import- 
ant as  a  fulfilment  of  })rophecy,  and 
also  very  strange.  It  is  not  necessary  to 
suppose  that  he  understood  the  cause, 
but  marvellous  as  it  was,  he  asserts  the 
fact  in  the  strongest  terms  of  his  own 
personal  knowledge  as  an  eye-witness 
who  could  not  possibly  be  mistaken. 
That  ye  might  believe,  not  merely 
what  he  says,  but,  as  the/or  in  the  next 
verse  shows,  that  the  fsiith  of  believers 
in  Christ  maybe  strengthened  by  the  oc- 
currence of  so  strange  yet  so  certain  a 
phenomenon,  in  which  the  prophecies 
of  Scripture  were  so  remarkably  ful- 
filled. 

36.  For  (see  note  on  last  verse)  these 
things,  just  related,  and  which  are 
found  in  John's  Gospel  alone — probably 
the  flow  of  blood  and  water  was  only 
noticed  by  the  few  close  by — were 
done,  came  to  pass  in  the  providence 
of  God,  that  the  Scripture  should 
be  {might  be)  fulfilled  — that  God's 
purpose,  revealed  in  the  Old  Testament, 
should  be  carried  out  in  every  partic- 
ular, however  unlikely  it  might  seem. 
A  bone  of  him  shall  not  be  broken, 
Kx.  12:46.  Spoken  of  the  paschal 
lamb — a  conspicuous  type  of  the  Lamb 
of  God  slain  for  sinners — and  must  be 
fulfilled  in  the  case  of  the  great  Anti- 
type. The  solemn  earnestness  with 
which  John  quotes  and  emphasizes  this 
and  other  typical  prophecies  shows  that 
they  are  real  prophecies  fulfilled,  and 
not  mere  coincidences,  however  strik- 
ing. Much  of  the  Old  Testament  records 
acts,  events,  and  words  which  are  typ- 
ical prophecies,  because  these  things 
were  ordered  so  as  to  be  types  and  ob- 
ject-lessons. But  caution  is  needed  in 
applying  the  principle.  We  are  abso- 
lutely sure  only  in  cases  where  the  New 


Testament  furnishes  the  explanation, 
and  safe  only  when  we  follow  strictly 
the  analogy  of  these  precedents.  From 
want  of  caution  here  much  folly  has 
been  spoken  and  written. 

37.  John  refers  to  another  Scrip- 
ture, Zech.  12 :  10  :  They  shall  look 
on  him  whom  they  pierced.  Thia 
is  not  a  typical  but  a  direct  prophecy, 
yet  not  without  its  bearing  on  the  events 
of  the  prophet's  own  day.  Compare 
Matt.  23  :  31.  Jehovah  Revealed  (the 
Father)  in  the  old  dispensation  was 
known  to  Israel  through  Jehovah  Re- 
vealing (the  Son).  See  John  1  :  18. 
He  (the  Son)  was  the  Shepherd  of  Is- 
rael. Compare  Ex.  32  :  34 ;  Deut.  1  : 
31 ;  Josh.  5  :  13-6  :  2.  They  rebelled 
continually  against  him,  killed  his 
prophets,  treated  him  as  nearly  as  they 
could  as  their  descendants  did.  The 
Holy  Spirit  foresaw  that  when  he  should 
become  incarnate  and  come  to  them  as 
their  Messiah,  he  would  not  only  be  re- 
jected, but  slain,  and  literally  jOiVrce(Z  by 
a  spear  when  delivered  up  by  "his  own 
people  "  to  the  Gentiles.  Therefore  the 
Spirit  moved  the  prophet — perhaps  he 
did  not  fully  understand,  1  Pet.  1  :  10- 
12 — to  compress  into  this  one  word 
Jewish  rebellion  then  and  to  come  ;  and 
more — the  world's  rejection  of  Christ. 
It  is  a  wonderfully  pregnant  Messianic 
prophecy.  The  world,  both  Jewish  and 
Gentile,  rejected  their  Saviour,  slew 
him,  pierced  his  very  heart.  The  "  look- 
ing upon  him  "  is  the  terrible  discovery 
by  the  wicked,  too  late,  of  who  he  is 
and  what  they  have  done  when  they 
shall  see  the  Son  of  man  in  his  glory 
(Rev.  1:7;  compare  Matt.  27:64), 
though  it  may  have  many  partial  ful- 
filments previously.  It  embraces  in  ita 
scope  the  whole  world  of  unbelievers 
in  all  ages;  since  the  murder  of  the  Son 
of  God,  summed  up  in  the  word  pierced, 
is  but  the  culmination  and  typical  em* 
bodiment  of  the  common  disposition  of 
all  unconverted  men  toward  Christ  and 
his  truth.  Hence  all  such  must  yet 
look  upon  him  and  "  wail  because  of 


A   I).  30. 


JOHN  XIX. 


311 


38  F  And  after  this  Joseph  of  Arimathea  (being  a  dis- 
ciple of  Jesus,  but  secretly  ifor  fear  of  the  Jews),  be- 
sought Pilate  that  he  might  take  away  the  body  of 
Jesus :  and  Pilate  gave  him  leave.     He  came  there- 

39  fore,  and  took  the  body  of  Jesus.  And  there  came 
also  ""Nicodemus  (which  at  the  first  came  to  Jesus  by 


PMatt.  27.  57-61 
Mark  15.  42-47 ; 
Luke  23.  50-56. 

q  ch.  9.  22 ;  12.  42. 


'ch.  3.  1,  2,  etc.; 
7.  50-52. 


night),  and  brought  'a  mixture  of  myrrh  and  aloes,   •  2  Chron.  16. 14. 


him."  In  order  to  the  complete  fulfil- 
ment of  all  this  Jesus  must  be  literally 
pierced.  Hence  the  stroke  given  by 
the  Roman  soldier  was  a  divinely-or- 
dered and,  wonderful  fulfilment  of 
prophecy. 

38.  After  this,  "  When  the  even 
was  come"  (Matt.,  Mark) — i.  e.  the 
"  first  evening,"  extending  from  three 
o'clock  to  sunset.  This  may  have  oc- 
curred at  four  o'clock  or  later.  Jo- 
seph, a  man  of  high  rank,  a  member 
of  the  Sanhedrim,  a  "good  and  just 
man"  (Luke  24  :  50),  who  was  "wait- 
ing for  the  kingdom  of  God,"  Mark, 
Luke.  He  had  not  consented  to  the 
condemnation  of  Jesus.  A  disciple 
of  Jesus,  a  believer  in  him,  but  se- 
cretly for  fear  of  the  Jews — i.  e. 
the  rulers.  He  had  not  gained  sufficient 
courage  to  avow  his  faith  openly  at  the 
risk  of  persecution  and  disgrace  (ch.  9 : 
22) ;  compare  ch.  12  :  42,  which  hardly 
includes  Joseph,  though  his  weakness 
was  sinful.  But  when  open  disciples 
were  terrified  and  scattered  this  secret 
but  real  believer  is  emboldened  to  show 
his  love  for  Jesus  and  see  that  he  has  an 
honorable  burial.  And  this  is  recorded 
by  all  of  the  four  evangelists.  Honor 
to  Joseph  of  Arimathea !  Criminals 
were  usually  huddled  into  a  common 
grave,  but  Joseph  will  not  have  Jesus 
buried  so.  Matthew  tells  he  was  *'  a 
rich  man  ;"  so  was  Nicodemus,  ver.  39. 
Thus  was  fulfilled  Isa.  53  :  9,  which 
may  be  translated,  "And  his  grave  was 
appointed  with  the  wicked,  but  he  was 
with  the  rich  in  his  death."  Arima- 
thea, probably  Ramah,  called  Ramah- 
thaim-Zophim,  the  birtliplace  of  Sam- 
uel, 1  Sam.  1  :  1,  20.  It  has  generally 
been  located  at  the  modern  Lydda, 
about  twenty-four  miles  north-west  of 
Jerusalem.  Its  location,  however,  is 
uncertain.  From  1  Sara.  9  :  4-6;  10  : 
2  it  is  inferred  that  it  lay  south  or  south- 
west of  Bethlehem.  Besought  Pi- 
late, probably  at  the  palace.     It  re- 


quired some  courage,  chiefly  with  ref- 
erence to  the  Jews.  Mark  says  that 
he  "  went  in  boldly."  Faith  and  love, 
timii  but  true,  are  apt  to  grow  bold  in 
time  of  real  peril.  Joseph  knew  that 
Jesus  was  dead,  and  was  aware  of  all 
that  had  occurred,  which  indicates  that 
he  was  among  the  multitude  who  looked 
on.  Pilate  had  given  orders  to  hasten 
the  death  of  those  crucified.  He  was 
now  surprised  to  hear  that  Jesus  was 
"  already  dead ;"  but  having  learned 
the  facts  of  the  centurion,  he  gave 
Joseph  leave.  Mark's  language  in- 
dicates that  he  gave  him  the  body  freely 
— not  for  money,  as  was  often  the  case. 
Joseph  was  a  man  of  rank  and  of  the 
Sanhedrim ;  besides,  Pilate  was  prob- 
ably not  sorry  that  Jesus  should  be 
honorably  buried.  He  came  there- 
fore to  the  place  of  crucifixion,  and 
took  the  body.  From  Luke  it  ap- 
pears that  he  arrived  just  in  time  to 
aid  in  taking  the  body  down. 

39.  Nicodemus,  another  rich,  hon- 
orable man,  a  member  of  the  Sanhe- 
drim, who  had  not  consented  to  the 
condemnation  of  Jesus.  He  at  the 
first,  in  the  early  Judsean  ministry  of 
Jesus,  came  to  Jesus  by  night. 
See  ch.  3  ;  compare  ch.  7  :  50,  51.  Evi- 
dently h(i  too  had  since  become  a  be- 
liever, though  perhaps  a  secret  one. 
The  death  of  Jesus,  filling  him  with 
sorrow,  inspired  him  also  with  courage. 
The  two  men  felt  that  Jesus  was  a 
prophet  basely  murdered,  whom  in 
this  very  public  and  perhaps  dangerous 
manner  they  would  openly  honor  and 
tenderly  bury.  As  to  his  Messiahship, 
of  which  they  had  been  convinced,  they 
possibly  were  in  confusion  of  mind, 
like  the  other  disciples.  Nicodemus 
may  have  called  to  mind  tlie  words  of 
Jesus,  ch.  3  :  14,  15.  Myrrh  and 
aloes,  costly  spices,  about  an  hun- 
dred pound  weight — in  great  pro- 
fusion, regardless  of  expense.  It  was 
an  ofiering  of  love. 


812 


JOHN  XIX. 


A.  D.  30. 


40  about  an  hundred  pound  weight.  Then  took  they  the 
body  of  Jesus,  and  *  wound  it  in  linen  clothes  with 
the  spices,  as  the  manner  of  the  Jews  is  to  bury. 

41  Now  in  the  place  where  he  was  crucified  there  was 
a  garden ;  and  in  the  garden  "  a  new  sepulchre,  wherein 

42  was  never  man  yet  laid.  *  There  laid  they  Jesus  there- 
fore, y  because  of  the  Jews'  preparation  day ;  for  the 
sepulchre  was  nigh  at  hand. 


♦  Acts  5.  6. 


»  Matt.  27.  60. 

»  Isa.  53.  9 ;  Matt 

12.  40. 
y  ver.  31. 


40.  They  wound  the  body  round 
md   round   in    linen    clothes  —  the 

mummy-cloths  of  the  Egy|)tians  were 
always  linen — with  the  spices,  so  as 
to  enclose  the  spices  next  to  the  body,  as 
the  manner  of  the  Jews.  This  was 
not  to  mutilate  the  body  and  mummy 
it,  but  so  to  anoint  the  body  as  to  make 
it  fragrant  and  pleasant  in  burial,  and 
to  form,  so  to  speak,  a  "  consecrated  and 
beautiful  transition  of  the  corpse  from 
death  to  corruption." — Lange.  It  was 
a  good  "manner,"  in  striking  contrast 
with  the  horrible  and  ghastly  "  man- 
ner "  of  the  Egyptians.  Yet  this  wrap- 
ping and  anointing  of  the  body  of  Jesus 
was  but  temporary — hurriedly  done  on 
account  of  the  approach  of  the  Sabbath, 
which  began  at  sunset,  and  on  which, 
according  to  the  law,  such  work  would 
be  forbidden.  Their  object  was  to  pre- 
serve and  prepare  the  body  for  a  more 
formal  and  careful  embalming,  which, 
as  we  learn  from  Luke,  "  the  women  " 
intended  to  perform  on  the  first  day  of 
the  week,  as  soon  as  the  Sabbath  should 
be  past, 

41.  In  the  place,  in  the  district  or 
vicinity ;  a  garden.  Close  to  Gol- 
gotha was  a  garden,  walled  of  course, 
which  Matthew  informs  us  belonged  to 
Joseph.  He  had  no  doubt  a  city  res- 
idence in  Jerusalem,  hence  provided 
himself  with  this  garden  as  a  place  of 
beauty,  valuable  as  a  place  of  resort  as 
well  as  for  its  productions.  Here  he 
liad  hewn  out  of  the  solid  rock  a  new 
sepulchre,  doubtless  for  a  family 
vault.  It  was  j)rovidential  and  fitting 
that  Jesus,  whose  body  "  saw  no  cor- 
ruption," should  be  laid  in  a  tomb 
wherein  was  never  man  yet  laid, 
where  a  human  body  had  never  decayed. 
Besides,  it  could  never  be  asserted  that 
some  one  else  besides  Jesus  had  risen. 

42.  IJecausc  of  the  Jews'  prep- 
aration day,  on  account  of  the  prep- 
aration of  the  Jews — i.  e.  because  it  was 
Friday  and  very   near    the    Sabbath. 


Here  is  an  intimation  that  if  there  had 
been  more  time  they  would  have  given 
to  the  body  of  Jesus  what  seemed  to 
them  a  more  honorable  burial  in  an- 
other place.  "  The  very  haste  of  the 
preparation  -  day  was  providential. 
Jesus  should  be  interred  in  a  new 
grave  in  a  manner  the  most  extraor- 
dinary,"— Lange,  For  the  sepul- 
chre was  nigh  at  hand,  near  Gol- 
gotha. It  is  well  known  that  the 
church  of  the  Holy  Sepulchre  is  built 
over  the  traditional  site  of  this  tomb. 
But  the  tradition  must  be  false,  for  the 
place  where  this  church  stands  could 
never  have  been  "without  the  walls," 
as  Golgotha  and  Joseph's  garden  were. 
It  was  contrary  to  Jewish  custom  tt) 
bury  the  body  of  one  not  belonging  to 
the  family  in  a  family  vault;  but  Jo- 
seph's love  was  so  great  that  in  this 
emergency  he  gladly  opened  his  own 
"  new  tomb."  But  there  is  no  reason 
to  suppose  that  he  intended  later  to  re- 
move the  body. 

We  learn  from  the  other  evangelists 
that  the  women  who  had  watched  the 
crucifixion  to  the  end  were  present. 
They  sat  over  against  the  tomb  while 
the  burial  was  going  on,  and  after  the 
stone  had  been  rolled  to  the  door  and 
Joseph  and  his  companions  had  de- 
parted, they  lingered  in  the  same  spot, 
as  if  to  watch  the  body  of  their  beloved 
Master.  This  was  the  act  of  despond- 
ing but  faithful  love.  A  very  ditierent 
guard  was  soon  after  stationed  there 
through  Pilate's  tart  and  scornful  order 
issued  in  compliance  with  the  request 
of  the  Jews,  who  were  haunted  by 
guilty  fears.  Matt.  27  :  62-66, 

.Tesus  must,  however,  have  been 
buried  an  hour  or  two  before  sunset,  as 
the  women  at  length  "  returned  and 
pre])ared  spices  ami  ointments  "  for  the 
more  careful  embalming  of  the  body, 
"and  rested  on  the  Sabbath  day  ac- 
cording to  the  commandment,"  Luke 
23  :  66.     "  The  pious  observance  ol  th« 


A.  D.  30. 


JOHN  XIX. 


31 J^ 


Sabbath  on  the  part  of  Jesus'  friends 
on  the  occasion  of  their  burial  of  him 
[was]  a  testimony  against  tliose  who, 
with  the  charge  of  Sabbatli-breaking, 
introduced  his  persecution  unto  death." 
— Lange 

Tliis  memorable  day  was  Friday,  15th 
Nisan — April  7,  A.  D.  30.  It  is  com- 
memorated by  a  large  part  of  the  Chris- 
tian world  naturally,  though  not  by 
any  command  or  example  of  Scripture, 
on'  the  day  called  "  Good  Friday." 
(Concerning  the  vain  attempt  to  show 
that  the  day  of  the  crucifixion  was 
Thursday  see  Author's  Notes  on  Mark, 
pp.  311-313.) 

Practical  Kemarks. 

1.  The  willingne&s  of  Jesus  to  be 
scourged,  mocked,  and  crucified  in 
shame  and  agony  shows  his  love  for 
his  people,  and  should  awaken  tender 
contrition  and  fervent  love  in  us,  the 
whole  chapter;  Isa.  53;  Phil.  2  ;  5-8, 
9,  10  ;   Gal.  2  :  20. 

2.  That  Jesus  should  be  scourged 
like  a  slave,  insulted,  beaten,  and  even 
vilely  spit  upon,  illustrates  at  once  the 
horrible  depravity  of  man  and  the 
amazing  forbearance  and  persevering 
goodness  of  God,  ver.  1,  etc. ;  Jer.  17  : 
9 ;  2  Pet.  3:9. 

3.  Human  depravity  is  illustrated  by 
the  fact  that  the  vilest  men  delight  in 
mocking  the  innocent  and  the  suffering 
and  in  giving  pain,  vers.  2,  3 ;  Ps.  35  : 
15;  74  :  20. 

4.  The  depravity  shown  by  Jews  and 
Gentiles  in  their  treatment  of  the  Lord 
is  not  exceptional,  but  the  natural  de- 
velopment of  our  common  corrupt  hu- 
man nature.  What  one  has  become  an- 
other might  in  the  same  circumstances. 
Hence  we  should  be  filled  with  peni- 
tence and  self-loathing,  Ps.  51  :  5-7 ; 
Rom.  3:9,  20 ;  Eph.  2:3;  Rom.  7  : 
18;   1  Cor.  4:7. 

5.  What  an  example  is  Christ  to  us 
of  calmness,  fortitude,  and  patience! 
the  whole  chapter;  Isa.  53:7;  1  Pet. 
2  :  21-25;  4:  1,  12-19. 

5.  After  a  sixfold  trial  no  fault  in 
Jesus  could  be  shown.  Pilate  repeat- 
eily  and  solemnly  pronounced  him  in- 
nocent. He  was  condemned  only  for 
lis  own  truthful  words.  So,  and  in  all 
respects,  he  was  a  blameless  sacrifice, 
ver.  6;  Heb.  9  :  14;  1  Pet.  1  :  19. 

7.  Unitariaaism  is  self-stultifying. 
27 


If  Jesus  is  not  divine  he  was  justly 
condemned.  If  he  had  not  been  the 
Son  of  God,  but  only  the  best  of  men 
or  of  created  beings,  he  would  not  have 
declared  himself  divine  and  died  for 
it,  ver.  7 ;  ch.  10  :  33-39. 

8.  Those  who  deny  the  divinity  of 
Christ  do  virtually  range  themselves 
with  the  impious  Jews  and  justify  the 
murderers  of  the  Lord,  for  they  con- 
demned him  for  his  claim  of  divinity, 
ver.  7 ;  1  Cor.  1  :  23 ;  2  John  7. 

9.  The  enemies  of  Christ  and  his 
church  can  go  no  further  than  God 
permits,  ver.  11;  2  Kings  19:28,  33; 
Acts  4  :  31 ;  Rom.  9  :  17  ;  2  Tim.  4  :  17  ; 
Rev.  19  :  16. 

10.  There  are  degrees  in  sin  and  in 
punishment,  ver.  11 ;  Rev.  20  :  13;  Rom. 
2  :  12;  Luke  12  :  47,  48. 

11.  Men  of  great  religious  professions 
have  sometimes  urged  the  grossest  wick- 
edness by  the  most  hypocritical  and  ly 
ing  reasons,  vers.  7  and  12;  e.g.  the 
cruel  inquisition  pretended  to  burn  and 
torture  in  obedience  to  God. 

12.  When  a  man  turns  away  from 
special  light  he  is  prepared  for  the 
most  dreadful  and  fatal  sins,  vers.  12, 
16;  Ahab  in  1  Kings  22;  John  12  :  35. 

13.  Natural  men  are  more  afraid  of 
men  and  of  temporal  evils  than  of  God 
and  his  eternal  wrath,  ver.  12 ;  ch.  12  : 
42;  Rom.  8  :  5. 

14.  Assumptions  of  dignity  and  mock- 
ing and  browbeating  others  may  only 
cover  a  mean  and.  cowardly  spirit  and 
deeds  of  craven  fear  and  shame,  vers. 
10,  14,  15,  22. 

15.  See  what  human  nature  is,  and 
what  sin  is  in  the  cry,  "  Crucify  him  !" 
ver.  15 ;  1  Cor.  16  :  22. 

16.  God  permitted  the  Jews,  in  rejeo* 
ing  his  Son,  to  disavow  their  hopes  and 
heritage.  They  were  not  sincere,  but 
God  held  them  to  their  word.  So  sin- 
ners who  reject  Christ  now  reject  all 
hope  here  and  hereafter,  ver.  15 ;  Acts 
4  :  12;  13  :  46. 

17.  He  who  condemns  the  servants  or 
the  word  of  God  only  passes  sentence 
upon  himself,  vers.  11,  16. 

18.  Jesus  changed  the  cross  to  a  sym- 
bol of  glory,  victory,  and  eternal  life. 
So  will  it  be  for  us  when  he  comes  if 
we  are  called  to  "bear  the  cross  for 
him,"  to  show  fidelity  unto  shame  or 
agony  or  death,  John  12  :  25,  26;  Luke 
14  :  27 ;  Rom.  8  :  17. 


314 


JOHN  XIX. 


A.  D.  80. 


19.  Thp  three  men  crucified  at  Cal- 
vary are  types  of  the  three  deaths  pos- 
sible to  imiii :  1.  Innocent  and  holy — 
Jesus.  Also  the  sin-bearer  and  Saviour. 
And  the  possibility  of  so  dying  is  for- 
feited by  sin.  2.  A  penitent  and  be- 
lieving sinner,  dying  in  peace.  3.  An 
impenitent  and  unbelieving  sinner,  dy- 
ing in  despair.  We  must  choose  one 
of  the  two  last,  ver.  18. 

20.  Wicked  men  writhe  when  their 
shame  is  written  for  all  to  read.  But 
"  what  is  written  [is]  written,"  Sin  can 
never  be  undone,  ver.  21;  Dan.  12  :  2. 

21.  Every  purpose  of  God  and  predic- 
tion of  Scripture  will  surely  be  fulfilled, 
vers.  24,  28, 35-37,  etc. ;  Isa.  46 :  10 ;  John 
10  :  35. 

22.  God  fulfils  his  purposes  by  all 
agencies,  including  the  free  and  wicked 
deeds  of  his  enemies.  What  supreme 
folly  to  rebel  against  such  a  being  or 
to  distrust  him  !  Eph.  1:11;  Rom.  8 :  28. 

23.  One  man  and  four  women  stood 
beside  the  cross.  Thus  a  far  greater 
number  of  women  than  men  have  be- 
lieved in  Jesus  in  all  ages  and  now. 
Women  have  always  had  a  great  part 
in  the  service  of  Christ,  but  only  in  a 
womanly  capacity,  vers.  25-27;  Acts  1  : 
14;  16  :  14,  15;  Kom.  16  :  5,  12;  Phil. 
4:3;  Acts  9  :  36 ;  Col.  3  :  18 ;  1  Tim. 
2  :  11-15 ;  5  :  5-15 ;  Eph.  5  :  22-33. 

24.  Christianity  sanctions  and  glori- 
fies natural  affection.  Also  it  sanctions 
and  elevates  personal  friendship.  All 
atFection  of  every  kind  not  so  hallowed 
cannot  pass  over  into  eternity,  but  must 
utterly  perish,  vers.  25-27 ;  Matt.  25  : 
46. 

25.  Though  earthly  relationships  cease 
at  death ;  yet  if  in  Christ,  those  who  have 
loved  on  earth  will  love  hereafter  in  a 
purer  and  holier  manner,  Matt.  22  :  30 ; 
12  :  48-50;  Phil.  4  :  1;  1  Thess.  2  :  19; 
';:ol.  1  :  28. 

26.  Romish  doctrine  as  to  the  Virgin 
Mary  has  no  scriptural  sanction.  The 
doctrine  of  her  "  perpetual  virginity  " 
is  false,  Matt.  1  :  25 ;  13  :  55,  56.  Her 
"  immaculate  conception  '"  is  a  prepos- 
terous fable.  To  give  her  divine  honor 
and  to  pray  to  her  is  idolatry.  She  is 
named  only  once  after  the  crucifixion 
(Acts  1  :  14),  and,  like  us  all,  was  a  sin- 
ner saved  by  grace  (Luke  1  :  47),  but 
highly  honored  in  being  the  mother 
of  the  Lord  (Luke  1  :  28,  48),  and  emi- 
Dently  pious,  Luke  1. 


27.  Pure  wine  is  useful  for  medical 
purposes,  and  was  set  apart  by  Jesus 
himself  in  the  Lord's  Supper,  ver.  29; 
Matt.  11  :  19;  1  Cor.  11  :  25  (r/.  ver. 
21);  1  Tim.  5  :  23;  Ps.  104  :  15;  John 
2  :  1-11. 

28.  Wine  (as  also  liquors  and  drugged 
beverages)  should  never  be  used  to  stu- 
pefy (unless  medically  necessary  ),  nor 
where  it  can  interfere  with  our  work  or 
usefulness  or  injure  others,  Matt.  27  : 
34 ;  Isa.  5:11,12;  28  :  1 ;  1  Cor.  6  :  20 ; 
Eph.  5  :  18;  Rom.  14  :  21. 

29.  Our  Saviour  had  a  true  humanity 
and  true  human  experiences,  ver.  28; 
ch.  4  :  6;  Heb.  2  :  14;  4  :  15,  16. 

30.  Sin  and  physical  miserv  are  con- 
nected. All  pain  may  not  be  caused 
by  sin,  but  all  misery  and  anguish  are 
directly  or  indirectly  by  our  own  sin  or 
the  sin  of  others.  Because  man  sinned 
Jesus  thirsted.  Let  us  beware  lest  we 
thirst  for  ever  on  account  of  impeni- 
tence in  sin,  ver.  28 ;  Rom.  2:8,  9 ; 
Luke  16  :  24;  Rev.  21  :  8. 

31.  The  finished  work  of  Jesus  is  the 
only  and  all-sufficient  ground  of  hope 
to  sinners,  ver.  30;  Acts  4:  12;  Rom. 
4  :  24,  25 ;  Gal.  2  :  16,  20. 

32.  To  trust  in  anything  else,  in  whole 
or  in  part,  is  presumption  and  ruin,  ver. 
30 ;  Acts  13  :  38-41 ;  Rom.  3  :  28 ;  10  : 3 ; 
Gal.  2  :  16-18. 

33.  To  deny  or  explain  away  the  atone- 
ment destroys  Christianity,  ver.  30;  Gal. 

1  :  8,  9;  Heb  9  :22;  2  Pet.  2  :  1,  2. 

34.  By  fidelity  we  should  seek  to  be 
able  at  the  close  of  life,  in  humble  im- 
itation of  Christ,  to  say  of  our  own 
work,  "It  is  finished,"  ver.  30;  Matt. 
25  :  23 ;  2  Tim.  4:5-8;  Rev.  2  :  10 ;  3  : 
21. 

35.  The  worst  of  men  are  sometimes 
bigoted  formalists  devoid  of  common 
humanity,  ver.  31 ;  ch.  16  :  2;  Acts  18  : 
13;  23  :  12;  1  Thess.  2  :  15,  16. 

36.  Death,  even  in  its  most  dreadful 
form,  is  safe  and  blessed  to  the  believer, 
ver.  32;  Acts  7  :  59  60;  Rom.  8  :  35-39; 
Phil.  1  :  21. 

37.  If  the  heart  of  Jesus  was  brok<!n 
by  our  sins,  ought  not  our  hearts  to  melt 
in  penitence  and  gratitude  ?  ver.  34 ;  Gal. 

2  :  20. 

38.  The  New  Testament  was  written 
primarily  for  the  church.  One  object 
is  to  confirm  the  fiiith  of  believers,  ver, 
35;  ch.  20  :  30,  31 ;  1  John  5  :  13. 

39.  Men  who  reject  Christ  here  must 


A.  t).  30. 


JOHN  XX. 


ZU 


Jesus'  appearance  to  Mary  Magdalene. 
XX.  THE  ^  first  day  of  the  week  cometh  Mary  Magda- 


»  Matt.  28. 1 ;  Mark 
16. 1 ;  Luke  24. 1. 


look  on  him  with  terror  and  remorse  in 
the  hopeless  Hereafter,  ver.  37 ;  1  Cor. 
16  :  22 ;  Eev.  1  :  7. 

40.  Care  for  the  tender  and  decent 
burial  of  our  dead  is  in  accordance  with 
true  piety,  vers.  38-42 ;  Acts  8:2;  9  : 
37  ;  Gen.  ch.  23. 

41.  The  way  to  honor  Jesus  now  with 
riches  is  to  devote  them  to  his  cause, 
the  support  of  his  ministers,  and  the 
relief  of  the  poor,  especially  of  his 
needy  disciples.  This  principle  also 
applies  to  the  smaller  offerings  of 
those  not  rich,  ver.  42 ;  Acts  4  :  32,  34, 
35;  Phil.  4  :  15,  18;  1  Cor.  9  :  11,  14; 
Luke  19:8;  Matt.  25  :  40 ;  1  John  3  : 
17 ;  Gal.  6  :  6,  10  ;  2  Cor.  chs.  8  and  9. 

42.  Love  is  ready  to  offer  its  most 
precious  and  sacred  things  to  Christ, 
ver.  41 ;  ch.  12  :  3 ;  Acts  21  :  13. 

CHAPTER  XX. 

If  we  examine  the  different  accounts 
given  by  the  four  evangelists  concern- 
ing the  resurrection  of  Jesus  and  the 
events  which  followed  on  that  first  day 
of  the  week,  we  find  difficulties  in  the 
way  of  harmonizing  them.  Yet  it  can- 
not be  shown  that  the  evangelists  con- 
tradict one  another  even  in  a  single 
statement ;  and  if  we  knew  more  of 
the  incidents  in  detail,  we  might  be 
able  to  harmonize  their  accounts  com- 
pletely on  a  basis  of  known  facts. 
But  in  the  absence  of  such  detail  and 
in  the  light  of  the  facts  we  have,  the 
following  is  the  probable  order  in  which 
the  events  occurred  : 

The  resurrection  takes  place  at  the 
early  dawn,  about  the  time  the  women 
start  for  the  sepulchre.  On  their  way 
the  women  inquire  among  themselves 
who  shall  remove  the  stone  from  the 
door.  They  approach  the  sepulchre 
just  after  the  guard  of  Roman  soldiers 
have  recovered  from  their  fright  at  the 
angel's  appearance  (Matt.  28  :  4)  suffi- 
ciently to  flee  from  the  scene.  At  their 
fix'st  view  of  the  sepulchre  the  women 
see  that  the  stone  has  already  been  rolled 
away.  Mary  Magdalene  runs  back  to 
the  city,  and  reports  the  matter  to 
Peter  and  John ;  and  they  both  run  in 
excitement  to  the  tomb.    After  she  has 


left  for  the  city  the  other  women  view 
the  rolled-away  stone,  enter  the  sep- 
ulchre, and  not  finding  the  body  of 
Jesus  they  are  greatly  perplexed. 
While  in  this  state  of  mind  they  be- 
hold the  two  angels  and  hear  the 
announcement  of  Jesus'  resurrection 
and  the  charge  that  they  go  and  make  it 
known  to  his  disciples.  They  flee  from 
the  tomb  to  bear  the  glad  tidings. 
Soon  after  they  leave,  John  and  Peter 
come  to  the  sepulchre,  followed  by  Mary 
Magdalene.  They  do  not  find  the  body 
of  Jesus ;  and  the  orderly  arrangement 
of  the  grave-clothes  and  the  napkin 
convinces  John  that  the  body  has  not 
been  stolen,  but  the  prediction  of  Jesus 
that  he  should  rise  on  the  third  day  has 
been  miraculously  fulfilled.  They  im- 
mediately return  to  the  city.  But  just 
after  they  leave,  Mary  Magdalene  comes 
up,  looks  into  the  sepulchre  and  sees 
the  two  angels  there,  and  then  turns 
round  and  beholds  Jesus.  The  other 
women  are  hastening  toward  the  city, 
and  Jesus  appears  to  them.  Mary  Mag- 
dalene also  returns  to  the  city,  and 
both  she  and  they  tell  the  disciples 
what  they  have  seen.  Some  of  the 
guard  likewise  go  into  the  city,  and  re- 
port to  the  chief  priests  what  has  oc- 
curred. Afterward  Jesus  appears  to 
Peter,  and,  subsequently,  to  the  two 
disciples  going  to  Eramaus.  In  the 
evening  he  appears  to  teyi  of  the  apos- 
tles in  Jerusalem,  and  other  disciples 
with  them.  See  the  Author's  Harmony 
of  the  Gospels,  rem.  §  187,  pp.  310,  311. 

This  twentieth  chapter  gives  an  ac- 
count of  the  first  (vers.  1-18)  and  the 
fifth  of  these  appearances  of  Jesus 
(vers.  19-25),  and  also  of  the  sixth  ap- 
pearance, which  occurred  one  week 
later,  26-29.  It  then  states  why  the 
inspired  writer  was  led  to  record  his 
choice-selection  of  facts  respecting 
Jesus  the  Christ,  30,  31. 

1-18.  Jesus  appears  to  Mary 
Magdalene  at  the  Sepulchre, 
Mark  16:9.  The  full  account  is  found 
only  here. 

1.  The  first  day  ;  rather.  But  on 
the  first  day,  expressing  a  contrast  to 
"  the  preparation "  of  the  verse  pre- 
ceding, and  to  the  implied  rest  from 


SIC 


JOHN  XX. 


A.  D.  ao. 


»Matt.  27.  60,  66: 
28.  2;  Mark  16. 
3,4. 

»>ch.  13.23;  19.26; 
21.  7,  20,  24. 


lene  early,  when  it  was  yet  dark,  unto  tlie  sepulchre, 
and  seeth  *  the  stone  taken  away  from  the  sepulchre. 

2  Then  she  runneth,  and  cometh  to  Simon  Peter,  and 
to  the  **  other  disciple,  whom  Jesus  loved,  and  saith 
unto  them.  They  have  taken  away  the  Lord  out  of 
the  sepulchre,  and  we  know  not  where  they  have 
laid  him. 

3  "  Peter  therefore  went  forth,  and  that  other  disciple,   •  Luke  24. 12. 

4  and  came  to  the  sepulchre.  So  they  ran  both  together: 
and  the  other  disciple  did  outrun  Peter,  and  came  first 

5  to  the  sepulchre.     And  he  stooping  down,  and  looking 

in,  saw  "^the  linen  clothes  lying;  yet  went  he  not  in.   ^cb.  19.40. 


labor  during  the  intervening  Sabbath. 
First  day  of  the  week,  Sunday,  the 
Lord's  Day,  Rev.  1  :  10.  This  day,  on 
which  Jesus  rose  from  the  dead,  was 
ever  afterward  observed  by  the  disciples 
as  the  day  of  Christian  rest  and  worship. 
It  comes  down  to  us  sanctioned  by  the 
example  of  Christ  himself,  and  by  the 
example  and  manifest  oral  teaching  of 
his  inspired  apostles,  vers.  19,  26  ;  Acts 
20  :  7 ;  1  Cor.  16:2;  Rev.  1  :  10.  Not 
only  did  Jesus  twice  meet  his  assembled 
disciples  on  that  day,  but  he  further 
hallowed  it  by  sending  the  Holy  Spirit 
on  the  day  of  Pentecost,  which  that 
year  occurred  on  the  first  day  of  the 
week.  See  Lev.  23  :  15, 16 ;  Acts  2  :  1-4. 
Mary  Magdalene.  See  on  ch.  19  :  25. 
She  was  not  alone,  but  with  the  other 
women,  Mark  16  :  1.  She  is  singled 
out  because  of  the  interesting  narrative 
which  follows.  Seeth  the  stone 
taken  away  ;  better,  sees  the  stone  has 
been  taken  away.  The  act  of  its  removal 
she  did  not  see,  but  she  saw  the  stone 
after  it  had  been  removed,  as  the  Greek 
clearly  signifies.  The  stone  is  men- 
tioned in  Matt.  27  :  60;  Mark  15  :  46. 
From  the — more  exactly,  out  of  the — 
sepulchre,  because  "the  stone  had 
been  fitted  into  the  mouth  of  the  tomb, 
which  was  hewn  in  a  rocky  elevation." 
—Dr.  p.  Schaff.  See  Mark  16  :  3,  4. 
2.  Then  she  runneth ;  in  her  haste 
to  seek  counsel  and  help  in  the  perplex- 
ing difficulty  which  so  deej^ly  interested 
her.  The  other  disciple — see  ver. 
8;  ch.  1:35-40;  18:15,  16— whom 
Jesus  loved;  properlv,  loved  as  a 
friend,  honored  with  his  particular 
friendship  (derived  from  a  word  which 
means  a  friend),  meaning  the  writer, 
John  himself  They  have  taken  .  .  . 
they  have  laid;  more  exactly,  2'hey 


took  .  .  .  they  laid,  showing  that  she  had 
in  her  mind  some  particular  time  when 
she  feared  his  body  was  either  stolen  or 
taken  away  by  his  enemies.  We  know 
not,  probably  intending  to  speak  in 
the  name  of  the  other  women  in  con- 
nection with  herself.  In  verse  13  she 
speaks  simply  in  her  own  name. 

3.  And  that  other  disciple,  and 
came  to  the  sepulchre.  Impulsive 
Peter  started  at  once,  being  closely  fol- 
lowed by  John,  and  the  two  were  thus 
making  progress  toward  the  tomb.  The 
word  used  for  "  sepulchre  "  from  John 
19  :  41  onward  is  different  from  the 
one  used  six  times  by  Matthew,  and 
properly  translated  "  sepulchre."  The 
latter  is  taphos,  a  sepulchre  or  place  of 
burial ;  the  former  is  mnemeion,  a  me- 
morial, remembrance,  or  record,  a  monu- 
ment. So  our  word  sepulchre  means  a 
burial-place;  and  tomb  originally  signi- 
fied a  mound  of  ea^th  raised  over  the 
dead  to  commemorate  them  or  preserve 
them  in  memory. 

4.  So  they  ran  both  together. 
They  not  only  "were  going,"  but  were 
running  because  they  were  in  haste. 
The  other  disciple  did  outrun 
Peter,  or,  ran  on  faster  thati  Peter,  be- 
ing younger  and  more  elastic,  so  that 
he  came  first  to  the  tomb. 

5.  And  he  stooping  down,  and 
looking  in,  saw;  or,  And  stooping 
to  look,  he  sees.  The  change  of  the 
tenses,  aorist,  imperfect,  and  present, 
the  characteristic  details,  the  liveli- 
ness, circumstantiality,  and  inner  truth 
of  the  narrative  in  vers.  3-8,  betray 
unmistakably  an  eye-witness  and  par- 
ticipator in  the  scene.  Yet  went  he 
not  in.  John's  pace  had  been  more 
winged  than  that  of  Peter.  But  on 
reaching  the  tomb  he  seems  fettered 


A.  D.  30. 


JOHN  XX. 


317 


6  Then  cometh  Simon  Peter  following  him,  and  went 
into  the  sepulchre,  and  seeth  the  linen  clothes  lie, 

7  and  ^the  napkin,  that  was  about  his  head,  not  lying   'ch.  11.44. 
with  the  linen  clothes,  but  wrapped  together  in  a  place 

8  by  itself.   Then  went  in  also  that  other  disciple,  which 
came  first  to  the  sepulchre,  and  he  saw,  and  believed. 

9  For  as  yet ' they  knew  not  the  Scripture,  8  that  he  must   ^  ^Jj^J*-^ ^^^  |^'  ^^ ' 

10  rise  again  from  the  dead.     Then  the  disciples  went   g  Ps.  le.  10 ; 'Acta 
away  again  unto  their  own  home.  2.  25-31 ;  13.  34, 

11  ^  But  Mary  stood  without  at  the  sepulchre  weeping,    h  Mark  I6.  5. 


by  the  fear  of  a  sad  discovery,  by  awe, 
by  astonishment  at  the  orderly  appear- 
ance of  the  linen  clotlies. 

6.  Then  cometh  Simon  Peter, 
while  John  is  delaying  outside  the 
tomb,  and  went  into  the  sepul- 
chre. Wiiile  the  contemplative  John 
stands  meditating  on  the  new  signs,  tlie 
more  decided  and  practical  Peter  goes 
before  him  into  the  sepulchre.  And 
seeth  the  linen  clothes  lie.  Peter 
does  not  merely  get  a  distant  and  indis- 
tinct or  a  momentary  sight,  as  John  may 
have  done,  but  he  goes  near  and  beholds 
directly  and  attentively  the  tilings  within 
the  sepulchre,  so  as  to  learn  what  is  tliere 
and  in  wiiat  condition. 

7.  Wrapped  together  in  a  place 
by  itself.  It  may  seem  strange  to  us 
that  this  orderly  condition  of  the  grave- 
clothes  and  the  napkin  did  not  make  a 
deeper  impression  on  Peter,  and  imme- 
diately remind  him  of  Jesus'  repeated 
prediction  that  on  the  third  day  he 
sliould  rise  from  the  dead.  But  this 
duluess  on  his  part  may  doubtless  be 
accounted  for  by  his  being  so  absorbed 
with  the  objects  on  which  he  was  look- 
ing and  with  his  usual  ideas  of  the 
state  of  the  dead  that  for  the  time  he 
could  not  well  go  beyond  that  custom- 
ary range  of  mental  view. 

8.  Then  went  in  also  that  other 
disciple,  because  Peter  had  gone  be- 
fore him.  John  is  encouraged  by  the 
boldness  of  Peter,  so  that  he  wakes  from 
his  meditation,  rises  above  his  fear,  and 
also  himself  goes  in.  And  he  saw 
the  order  of  the  grave-clothes,  and  the 
napkin  neatly  folded  up  and  laid  away 
by  itself,  as  if  Jesus  had  risen  from 
sleep  and  leisurely  adjusted  his  lodg- 
ing-room before  leaving  it.  There  was 
no  evidence  of  the  hurry  and  confusion 
which  must  have  existed  had  the  body 
been  stolen  or  taken  away  by  either 


friends  or  enemies,  and  therefore  it 
dawned  upon  his  mind  that  the  Lord 
whom  he  loved  might  be  again  alive. 
He  probably  also  called  up  the  predic- 
tions of  the  resurrection  which  had 
been  given  the  disciples  during  the 
last  few  months,  and  he  believed  that 
Jesus  had  fulfilled  those  pledges  and 
risen  from  the  dead. 

9.  For  as  yet  they  knew  not 
the  Scripture  ;  such  passages  as  Ps. 
16:10;  110;  Isa.  26:19;  53:10-12; 
Zech.  6  :  12,  13.  After  they  received 
the  Holy  Spirit  on  the  day  of  Pente- 
cost, the  apostles  understood  the  Old 
Testament  Scripture  and  its  accom- 
plishment in  the  Lord  Jesus  as  they 
never  had  before.  See  Acts  2  :  25-31. 
And  in  the  light  thus  shed  upon  the 
Old  Testament  they  were  enabled  to 
recall  the  sayings  of  Jesus,  perceive 
their  application,  and  feel  their  force. 
See  ch.  2  :  22. 

10.  Then  the  disciples  went 
away  again  unto  their  own 
home.  The  apostles  had  only  a  tem- 
porary home  in  Jerusalem  among  their 
friends.  It  was  prudent  for  Peter  and 
John  to  retire  soon  from  the  sepulchre, 
lest  they  should  be  questioned  by  the 
rulers  or  be  accused  of  a  design  to  steal 
the  body  of  Jesus,  and  because,  not  know- 
ing  what  further  they  could  do,  they 
desired  to  hasten  back  and  report  to 
their  brethren.  But  while  Peter  re- 
tired "  wondering  at  that  which  had 
come  to  pass"  (Luke  24  :  12),  John 
retired  believing  and  enjoying  a  calm 
satisfaction  of  heart.  Yet,  later  in 
that  very  day,  Jesus'  special  appear- 
ance to  Peter,  after  his  recent  denial 
and  subsequent  tears  and  bitter  re- 
pentance, served  also  to  tranquillize 
his  mind,  and  prepare  him  to 
"  strengthen  his  brethren,"  Luke  22  :  32. 

11.  But  Mary  stood  without  at 


318 


JOHN   XX. 


A.  D.  30 


And  as  she  wept,  she  stooped  down,  and  looked  into 

12  the  sepulchre,  and  seeth  two  angels  in  white  sitting, 
the  one  at  the  head,  and  the  other  at  the  feet,  where 

13  the  body  of  Jesus  had  hiin.  And  they  say  unto  her, 
Woman,  why  weepest  thou?  She  saith  unto  them, 
Because  they  have  taken  away  my  Lord,  and  I  know 

14  not  where  they  have  Laid  him.  *And  when  she  had 
thus  said,  she  turned  herself  back,  and  saw  Jesus 

15  standing,  and  ''  knew  not  that  it  was  Jesus,     Jesus 


« Mark     16. 
Matt.  28. 

kch.  21.   4; 
24.  16,  31. 


9-11 

9. 

Luke 


the  sepulchre,  because  she  had  re- 
turned from  the  city  to  the  sepulchre, 
and  come  up  to  it  probably  just  after 
Peter  and  John  left;  weeping,  on  ac- 
count of  her  sincere  love  to  him  who 
had  done  so  great  things  for  her,  and 
her  deep  grief  for  him  as  dead  and  his 
corpse  missing,  perhaps  fallen  into  the 
hands  of  unfeeling  and  abusive  enemies. 
And  as  she  wept,  she  stooped 
down,  and  looked  into  the  sep- 
ulchre, because  she  was  anxious  to 
see  whether  she  might  not,  after  all, 
be  mistaken  about  the  absence  of  the 
body.  She  stooped  because  the  top  of 
the  entrance  was  so  low  that  she  could 
not  otherwise  get  a  near  view  of  the  in- 
side of  the  tomb. 

12.  And  seeth  two  angels  in 
white  garmeMts,  the  word  being  plu- 
ral. No  angels  had  appeared  to  Peter 
and  John,  although  they  both  went  in- 
side the  tomb  only  a  short  time  before. 
Sitting ;  when  the  other  women  saw 
the  two  angels  in  the  sepulchre  after 
Rfary  Magdalene  had  left  in  haste  for 
the  city,  Luke  mentions  the  fact  by 
saying,  "  Behold,  two  men  stood  by 
them  in  shining  garments,"  Luke  24  : 
4.  Also,  Mark  says  in  ch,  16  :  5, 
"  Entering  into  the  sepulchre,  they 
saw  a  young  man  sitting  on  the  right 
side,  clothed  in  a  long  white  garment." 
This  angel  on  the  right-hand  side  is 
particularly  mentioned  by  Mark,  prob- 
ably because  he  spoke  to  the  women, 
and  thus  received  their  special  atten- 
tion. When  he  began  to  speak  he  was 
most  \\ke\y  sitting ;  but  as  he  proceed- 
ed he  rose  and  stood,  as  declared  by 
Luke.  The  one  at  the  head,  and 
the  other  at  the  feet.  Comparing 
these  expressions  with  that  of  Mark, 
"on  the  right  side" — more  literally, 
"in  the  right-hand  parts" — it  would 
seem  that  the  body  of  Jesus,  lying  in 
%  niche  or  cell  cu'i  into  the  inner  wall 


of  the  sepulchre,  would,  to  persons 
facing  it,  present  the  head  at  their 
right  hand  and  the  feet  at  their  left. 

13.  And  they  (or  they  also)  say 
unto  her.  This  form  of  the  sentence 
gives  prominence  to  the  pronoun  they, 
which  is  expressed  in  the  Greek,  and 
is  therefore  emphatic.  Woman,  why 
weepest  thou  ?  x\ngels  are  concerned 
on  beholding  the  griefs  of  God's  people. 
They  have  taken  .  .  .  they  have 
laid.  See  on  ver.  2.  Taken  away 
my  Lord,  and  I  know  not  where 
they  have  laid  him.  These  expres- 
sions clearly  show  the  idea  had  not  then 
entered  her  mind  that  Jesus  had  risen 
from  the  dead. 

14.  AndAvhen  she  had  thus  said, 
she  turned  herself  back.  After  re- 
plying to  the  angels  she  may  have 
turned  away  her  face  from  them  to  give 
free  vent  to  her  tears  ;  or,  as  Doddridge 
suggests,  she  may  have  heard  a  sudden 
noise  behind  her,  and  turned  round 
to  see  whence  it  came.  And  saw  (or 
beholds)  Jesus  standing,  the  present 
tense  giving  a  vivid  description  ;  and 
she  does  not  merely  catch  a  glance,  but 
she  continuously  beholds  him.  And 
knew  not  that  it  was  Jesus.  She 
had  her  eyes  dimmed  with  tears  and 
her  mind  occupied  and  excited,  so  that 
she  did  not  recognize  Jesus.  Besides, 
she  was  not  at  all  expecting  to  see  him 
alive  ;  and  if  she  raised  her  eyes  up- 
ward, she  probably  did  not  see  his  face 
and  his  garments  presenting  their  usual 
appearance.  It  was  therefore  no  strange 
thing  that  she  did  not  at  first  sight 
know  him.  Draseke,  as  quoted  by 
Schaff,  beautifully  expresses  it :  She 
knew  not,  "  because  her  tears  wove  a 
veil,  and  because  the  seeking  after  the 
dead  prevents  us  from  seeing  the  liv- 
ing." She  was  wholly  absorbed  in  the 
thought  of  the  absent  Lord. 

15.  Woman,  why  weepest  thou? 


A.  D.  30. 


JOHN  XX. 


319 


saith  unto  her,  Woman,  why  weepest  thou?  Whom 
seekest  thou  ?  She,  supposing  him  to  be  the  gardener, 
saith  unto  him,  Sir,  if  thou  have  borne  him  hence,  tell 
me  where  thou  hast  laid  him,  and  I  will  take  him  away. 

16  Jesus  saith  unto  her, '  Mary  !     She  turned  herself,  and 
saith  unto  him,  Rabboni !  (which  is  to  say.  Master!). 

17  Jesus  saith  unto  her,  ™  Touch  me  not ;  for  I  am  not 
yet  ascended  to  my  Father:  but  go  to  °my  brethren. 


ich.  10.3;  Ex,  33. 
17. 

m  Matt.  28.  7,  9,  10. 

n  Ps.  22.  22 ;  Rom. 

8.  29;  Heb.  2.  11. 


Whom  seekest  thou  ?  These  words 
were  probably  spoken  in  a  tone  some- 
what different  from  that  which  Mary 
had  been  accustomed  to  hear  from 
Jesus,  and  tLerefore  she  did  not  recog- 
nize him  as  the  speaker.  She,  sup- 
posing him  to  be  the  gardener, 
saith  unto  him.  Mary,  supposing 
no  other  man  except  the  guard  of  Ro- 
man soldiers  would  be  likely  to  be  there 
at  that  early  hour,  concluded  he  must 
be  the  garden-keeper,  and  must  conse- 
quently well  know  what  had  there  oc- 
curred ;  and  thinking  he  was  not  pleased 
to  have  the  body  of  Jesus  in  Joseph's 
new  tomb,  she  also  concludes  he  must 
have  moved  it  to  some  less  honorable 
place.  She  therefore  respectfully  ad- 
dresses him  in  the  very  natural  lan- 
guage, Sir,  if  thou  have  (rather,  hast) 
borne  him  hence,  tell  me  where 
thou  hast  laid  him,  and  I  will 
take  him  away.  Her  heart  and 
thoughts  are  so  full  of  this  Jesus  who 
was  crucified  and  buried  in  Joseph's 
tomb  that  she  supposes  the  gardener 
will  readily  understand  whom  she 
means  by  him — borne  him  hence,  laid 
him.  Like  the  sjjouse  in  Solomon's 
Song,  she  would  inquire,  "  Saw  ye  him 
ivhom  my  soul  loveth  ?"  Cant.  3  :  3. 
And  so  strong  and  sincere  is  her  afiec- 
tion  that,  wherever  he  has  been  laid, 
she  will  undertake  to  remove  him  to  a 
more  suitable  place,  not  considering 
that  the  body,  with  a  hundred  pounds 
of  spices  bound  about  it,  is  much  more 
than  she  can  carry.  "  But,"  says  Henry, 
referring  to  this  over-estimate  of  her 
own  strength,  ''  true  love  makes  noth- 
ing of  difficulties." 

16.  Jesus  saith  unto  her,  Mary! 
It  was  spoken  in  her  own  native  Ara- 
maean or  later  Hebrew,  then  used  by 
the  Jews  in  Palestine,  and  doubtless  in 
a  tone  so  familiar  that  she  recognized  it 
at  once  and  knew  the  speaker  was 
Jesus  himself  She  turned  herselt, , 
find  saith  unto  him  (the  bestciitiQal 


authorities  say  iyi  Hebrew),  Rabboni! 
or    Rabhouni    (which     is     to     say, 

Master  !),  or  Teacher.  She  recognized 
Jesus  not  through  the  eye,  but  through 
the  ear.  She  knew  the  voice  that  had 
bidden  the  demons  depart  from  her, 
Mark  16  :  9.  After  addressing  the  sup- 
posed gardener,  she  probably  assumed  a 
posture  as  if  to  hurry  away  in  some 
direction  and  get  the  body ;  but  on 
hearing  the  familiar  voice  calling 
"  Mary  !"  she  instantly  turned  toward 
the  speaker  and  exclaimed  "  Rabhouni !" 
In  the  Jewish  schools,  rab,  a  great  or 
learned  man,  master,  teacher,  was  a 
title  of  respect ;  rabbi,  my  teacher,  was 
a  higher  title  ;  and  rabbouni,  my  great 
teacher,  was  the  highest  of  all,  and  was 
given  to  only  seven  of  their  most  cele- 
brated rabbis.  This  title  Mary  sponta- 
neously applies  to  Jesus.  In  Mark  10  : 
51  the  same  word  is  translated  Lord. 

17.  Touch  me  not;  for  I  am  not 
yet  ascended  to  my  Father. 

Few  passages  in  the  New  Testament 
have  perplexed  commentators  more  than 
this.  No  interpretation  can  be  satis- 
lactory  which  does  not  harmonize  with 
the  two  declarations,  "  I  have  not  as- 
cended "  and  "  Go,  tell  my  brethren 
that  I  ascend."  Dr.  A.  C.  Kendrick 
thus  defends  an  interpretation  set  forth 
at  length  in  the  Bibliotheca  Sacra: 
"  We  will  not  vouch  for  its  correctness, 
but  it  seems  attended  by  no  inherent 
difficulty,  and  to  have  the  merit  of  giv- 
ing a  simple  and  coherent  meaning  lo 
the  entire  passage.  Its  fundamental 
assumption  is — and  it  finds  in  this  pas- 
sage its  chief  authority — that  Christ's 
ascension  to  his  Father  followed  close 
upon  his  resurrection  ;  that  thenceforth 
his  abode  was  heaven,  whence  he  came 
to  make  his  appearance  to  his  disciples ; 
and  that  his  ascension  from  Mount 
Olivet  was  only  the  last  formal,  public 
withdrawal  from  earth  until  his  second 
coming.  Our  Saviour  then  meets  Mary 
at  the  sepulchre  ;  they  exchange  greet- 


820 


JOHN   XX. 


A.  D.  30. 


and  say  unto  them,  ®I  ascend  unto  my  Father,  and   'ch.  13.  i,  3;  14 
Pyour  Father;  and  to  ^lay  God,  and  your  God.  ^i  ^^-  ^8;  Eph 

1.  17-23;  1  Pet.  1.3.        P  Eora.  8.  14-17;  Gal.  4.  6,  7;  1  Jolin  3.  2.        q  G< 
17.  7,  8;  Jer.  31.  33;  Heb.  1.  9;  11.  16;  Rev.  21.  3. 


ings;  but  as  she  clings  to  him  in  her 
joy  he  reminds  her  that  he  has  a  high 
and  solemn  act  immediately  awaiting 
him  which  must  suspend  this  interview  : 
'Cling  not  to  me,  for  I  have  not  yet, 
since  I  rose,  ascended  to  ray  Father. 
But  go  and  inform  my  brethren  that  I 
ascend  (at  once)  to  my  and  their  God 
and  Father.'  Mary  departs,  and  Jesus, 
according  to  his  declaration,  ascends  to 
heaven.  .  .  .  This  interpretation  har- 
monizes with  all  the  facts  following  our 
Lord's  resurrection.  He  no  longer  dwelt 
with  them.  He  only  occasionally  aj^- 
peared  to  them.  His  coming  among 
them  was  felt  by  them  to  be  mysterious 
and  startling,  as  of  a  visitor  from  the 
invisible  world.  '  They  were  terrified,' 
says  Luke, '  and  affrighted,  and  supposed 
that  they  had  seen  a  spirit.'  So  Paul 
puts  the  appearance  of  Christ  to  the 
disciples  in  the  same  category  with  his 
manifestation  to  himself.  '  He  was  seen 
of  Cephas,  then  of  the  twelve,  and  last 
of  all  he  was  seen  of  me  also.'  We  can 
scarcely  resist  the  conviction,  then,  that 
after  our  Saviour's  resurrection  he  was 
no  longer  a  dweller  upon  earth.  With 
his  spiritual  body  he  became  an  inhab- 
itant of  the  spiritual  world  ;  and  where 
did  he  dwell  except  in  heaven  ?  Whither 
did  he  go  except  where  he  told  Mary  to 
inform  the  disciples  that  he  was  going 
— to  his  and  their  God  and  Father  ?" 

In  regard  to  this  interpretation  it 
may  be  said :  The  rendering  of  the 
original.  Cling  not  to  mc,  is  not  sus- 
tained by  other  passages  in  the  New 
Testament.  It  occurs  thirty-five  times, 
and  is  properly  translated  touch  in  each 
instance;  as,  touching  the  hand,  gar- 
ment, body,  etc.  Compare  Matt.  8:3; 
9  :  20  ;  Luke  22  :  51 ;  1  John  5  :  18.  It 
is  more  natural  also  to  regard  the  as- 
cending to  his  Father  to  have  taken 
place  at  the  end  of  the  forty  days. 
Compare  ver.  27  ;  Luke  24  :  39,  51 ; 
Acts  1 :  3,  9-12. 

Rather  to  be  preferred  is  the  view  de- 
feuded  by  Dr.  Hackett,  as  follows: 
"  She  had  already,  it  is  true,  exclaimed 
in  the  ecstasy  of  her  joy,  '  Rabboni !' 
but  she  may  not  have  been  certain  of 
the   precise   form   or  nature   of   body 


in  which  she  beheld  her  Lord.  It  is 
he,  the  Great  Master,  verily,  she  is  as- 
sured ;  but  is  he  corporeal,  having  really 
come  out  of  the  grave,  or  is  it  his  glori- 
fied spirit,  having  already  gone  up  to 
God,  but  now  having  descended  to  her 
in  his  spiritual  investiture  ?  In  this 
state  of  uncertainty  she  extends  her 
hand  to  assure  herself  of  the  truth.  ,  .  . 
The  Saviour  knows  her  thoughts  and 
arrests  the  act.  The  act  is  unnecessary; 
his  words  are  a  sufficient  proof  of  what 
she  would  know.  He  '  had  not  ascended 
to  the  Father,'  as  she  half  believed,  and 
consequently  has  not  the  spiritual  body 
which  she  supposed  he  might  possibly 
have.  .  .  .  Her  case  was  like  Thomas', 
and  yet  unlike  his — she  wished,  like 
him,  to  touch  the  object  of  her  vision, 
but,  unlike  him,  was  not  promj)ted  by 
unbelief."  —  Article  "  Mary  Magda- 
lene," Smith's  Bible  Diet ionary,  Amer. 
edition. 

But  go  to  my  brethren;  hasten 
to  do  this,  and  let  them  know  that  I 
have  risen,  for  they  are  my  brethren 
still,  though  they  all  forsook  me  and 
fled.  How  cheering  these  words,  in- 
dicating their  Lord's  sympathy,  forgive- 
ness, and  love!  I  ascend  unto  my 
Father  ;  let  them  therefore  no  longer 
expect  me  to  set  up  a  temporal  Messi- 
anic kingdom  on  the  earth.  /  ascend, 
therefore  let  them  be  comforted  with 
the  thought  that  I  go  to  plead  their 
cause  and  to  send  forth  to  them  the 
Holy  Spirit.  I  go  that  I  may  prepare 
a  place  for  them,  and  may  come  again 
and  receive  them  to  myself,  that  where 
I  am  they  also  may  be.  My  Father, 
and  your  Father';  and  to  my  God, 
and  your  God.  Do  thou  tell  them 
that  I  ascend,  and  let  them  know  that 
while  he  is  my  Father  in  the  eternal 
relations  of  the  Godhead,  he  is  also 
their  Father  by  adopting  them  into  his 
spiritual  family  ;  and  while  he  is  my 
God  in  my  official  character  as  Medi- 
ator, he  is  also  their  God  by  regenerat- 
ing and  sanctifying  them  and  giving 
them  the  indwelling  of  his  Spirit.  "My 
God  and  your  God — mine  that  he  may 
be  yours ;  the  God  of  the  lledeemei 
(Ps.  89  ;  2t))  that  he  may  be  the  God  of 


A.  D.  80. 


JOHN  XX 


32i 


18  •■  Mary  Magdalene  came  and  told  the  disciples  that  »Matt.    28.     lo; 
she  had  seen  the  Lord,  and  that  he  had  spoken  these  ^"^®  ^4.  lo. 
things  unto  her. 

Jesus  appears  to  the  Apostles,  Thomas  being  absent. 

19  ■  Then  the  same  day  at  evening,  being  the  first  day  '  •'^^^  24  36-49' 
of  the  week,  when  the  doors  were  shut  where  the  dis-  i  cor.  is.'  5.       ' 


the  redeemed.  The  summary  of  the 
new  covenant  is,  God  will  be  to  us  a 
God,  and  therefore,  Christ  being  the 
Head  of  the  covenant,  who  is  primarily 
dealt  with,  and  believers  only  through 
him,  this  covenant  relation  fastens  first 
upon  him.  God  becomes  his  God,  and 
so  ours ;  Christ's  Father  is  our  Father  ; 
and  he  partaking  of  the  human  nature, 
our  God  is  his  God." — M.  Henry. 

18.  Mary  Magdalene  came  and 
told  (or,  comes  telling)  the  disciples 
(the  animated  present  tense,  showing 
also  her  love  and  prompt  obedience  to 
Christ)  that  she  had  seen  the  Lord, 
and  that  he  had  spoken  these 
things  unto  her.  She  first  expresses 
her  joy  that  she  has  seen  the  Lord,  and 
then  she  delivers  her  particular  mes- 
sage from  the  Lord  to  them.  Thus, 
as  the  woman  of  Samaria  announced 
to  her  countrymen  Jesus  as  the  Christ, 
so  Mary  Magdalene  announced  to  the 
disciples  Jesus  as  the  risen  Kedeemer. 

19-25.  Jesus  appears  to  the  Apos- 
tles IN  Jerusalem,  Thomas  being 
Absent,  Mark  16  :  14 ;  Luke  24  :  36- 
49. 

19.  Then  the  same  day  at  even- 
ing, being  the  first  day  of  the 
week.  John  does  not  attempt  to  de- 
scribe all  the  appearances  of  Jesus  to 
the  disciples  after  his  resurrection,  but 
selects  a  few,  and  gives  interesting  par- 
ticulars respecting  them,  especially  such 
as  afford  clear  proof  of  the  fact  that 
he  has  truly  risen.  Two  of  these  oc- 
curred on  the  very  day  of  his  resurrec- 
tion. When  the  doors  were  shut 
where  the  disciples  were  assem- 
bled for  (rather,  with  the  critical  edi- 
tors, on  account  of  their)  fear  of  the 
Jews,  came  Jesus  and  stood  in 
the  midst ;  more  accurately,  came  into 
the  midst  and  stood.  The  fact  that  the 
doors  were  shut  is  emphasized  both 
here  and  in  ver.  26,  indicating  how 
wonderful  these  appearances  were. 
Jesus  himself  had  been  so  maltreated 

14 


by  the  Jewish  officials  that  his  disciples 
felt  there  was  occasion  for  them  to  fear ; 
and  if  they  had  then  heard  the  absurd 
story  put  into  the  mouths  of  the  Roman 
soldiers,  "  His  disciples  came  by  night 
and  stole  him  away  while  we  slept,  ' 
(Matt.  28  :  13),  they 'may  have  thought 
the  officers  would  be  watching,  and 
seeking  to  apprehend  them  on  that 
pretence.  They  therefore  closed  the 
doors,  probably  fastening  them  on  the 
inside,  as  a  matter  of  safety.  But 
how  did  Jesus  come  into  their  midst 
when  the  doors  were  thus  closed  ? 
Most  likely  by  quietly  opening  the 
doors,  passing  in,  and  closing  them  after 
him,  as  the  angel  by  night  opened  the 
prison-doors  for  the  apostles  to  go  out, 
Acts  5  :  19,  and  as  afterward  an  angel 
similarly  opened  the  prison-door  for 
Peter  to  pass  out.  Acts  12  : 7-9.  This  re- 
quired superhuman  power.  The  doors 
seem  to  have  been  opened  and  closed 
so  quietly  as  to  be  unnoticed  by  the 
disciples ;  and  the  first  they  observed, 
Jesus  came  into  the  midst  and  stood,  so 
that  "  they  were  terrified  and  affrighted, 
and  supposed  they  had  seen  a  spirit," 
Luke  24 :  37.  Henry  remarks :  "  Though 
the  doors  were  shut,  he  knew  how  to 
open  them  without  noise,  as  formerly 
he  had  walked  on  the  water  and  yet 
had  a  true  body."  Luke's  account, 
however,  looks  more  as  if  Jesus  en- 
tered without  opening  the  doors:  ''Je- 
sus himself  stood  in  the  midst  of  them."  f 
While  the  disciples  were  talking  Jesus 
was  there,  standing  in  the  midst  of  them, 
Luke  24 :  36.  The  language  implies  that 
the  manner  of  his  entering  was  at  least 
extraordinary.  The  question  whether 
Jesus  had  his  glorified  body  at  his  res- 
urrection or  at  his  ascension  naturally 
arises  here.  The  following  from  Tho- 
luck  is  worth  noting :  "  In  the  opinion 
of  the  Fathers  and  the  theologians  of 
the  Lutheran  Church,  it  is  a  just  infer 
ence  from  the  text  that  Jesus  passed 
through  the  closed  doors,  and  oonse* 


522 


JOHN   XX. 


A.  D.  30. 


ciples  were  assembled  for  fear  of  the  Jews,  *  came  Jesus   «  cii.  16.  22 ;  Matt, 
and  stood  in  the  midst,  and  saith  unto  them,  Peace  be      ^^-  -^• 

20  unto  you.     And  when  he  had  so  said,  "  he  showed  unto   °  Luke  24.  30^  40; 
i\\Qm  his  hands  and  his  side.     Then  were  the  disciples 

21  glad,  when  they  saw  the  Lord.     Then  said  Jesus  to 


Acts  1,3;  IJohn 
1.  1. 


quently  must  have  risen  in  a  glorified 
body.  This  view  seems  to  be  favored 
by  the  fact  that  the  discii)les  did  not 
recognize  him  ^ver.  14;  21  :  4;  Luke 
24  :  13) ;  by  the  express  declaration 
(Mark  16  :  12);  the  sudden  appearing 
(John  21  :  1);  and  the  vanishing  (Luke 
24  :  31);  to  which  is  to  be  added  the 
doctrinal  argument  that  the  resurrec- 
tion of  Christians  in  glory  is  desig- 
nated as  a  repetition  or  continuation 
of  the  resurrection  of  Christ,  1  Cor. 
15  :  20;  Col.  1  :  18.  .  .  .  The  fact,  in- 
deed, that  Christ  after  his  resurrection 
partook  of  earthly  nourishment  (Luke 
24  :  42;  John  21  :  13)  may  be  set  aside 
by  the  distinction  that  the  capacity  to 
assimilate  food  does  not  necessarily  pre- 
suppose its  necessity;  but  when  the 
risen  Lord  attributes  to  himself  flesh 
and  bones  (Luke  24  :  39),  can  this  body 
be  the  body  of  his  glory  which  is  as- 
cribed to  him  in  his  present  condition  ? 
Piiil.  3  :  21.  Can  this  be  harmonized 
with  the  fact  that  according  to  1  Cor. 
6  :  13  there  shall  be  in  the  glorified 
state  no  questions  about  meats  and  the 
stomach,  and  that '  flesh  and  blood '  are 
excluded  from  the  perfected  kingdom 
of  God?  1  Cor.  15  :  50.  On  the  other 
hand,  were  there  no  analogy  between 
the  risen  Christ  and  Christians  when 
they  shall  rise,  how  could  Paul  run 
a  parallel  between  them?  Again,  if 
Christ  remained  subject  to  all  the 
earlier  conditions  of  his  earthly  being, 
how,  during  the  forty  days  that  fol- 
lowed his  resurrection,  could  he  keep 
aloof  from  the  circle  of  his  disciples, 
when  he  must,  on  this  supposition, 
have  been  impelled  to  seek  in  it  to 
allay  their  agitation  ?  We  consequent- 
ly find  ourselves  compelled  to  take  an 
intermediate  view,  to  suppose  an  es- 
sential change  potentially  in  bodily 
organism,  which  did  not,  however, 
come  to  its  completion  until  the  act 
of  ascension."  Compare  an  able  ar- 
ticle on  "  Translation  "  by  J.  W.  Will- 
marth  in  Baptist  Quarterly,  Oct.,  1868, 
pp.  424-427,  in  which  he  maintains  that 


Christ  did  not  have  his  glorified  body 
till  he  ascended  to  heaven.  While  I 
incline  to  the  latter  view,  I  cannot  sup- 
pose that  the  body  of  our  Lord  under- 
went a  gradual  and  progressive  change 
between  his  resurrection  and  ascension. 
Whatever  change  or  dianges  occurred, 
either  at  the  one  time  or  the  other,  it 
was  doubtless  instantaneous,  similar  to 
that  which  shall  take  place  with  be- 
lievers who  shall  be  living  at  his 
second  coming,  who  "  shall  be  changed 
at  the  last  trump  in  a  moment,  in  the 
twinkling  of  an  eye,"  1  Cor.  15  :  51,  52; 
comp.  1  Thess.  4 :  17.  Peace  be  unto 
you  ;  though  the  disciples  had  desert- 
ed him  in  the  hour  of  trial,  he  knew 
their  integrity  of  heart  and  the  strength 
of  the  temptation,  and  he  now  speaks 
to  them  the  words  of  pardon  and  peace. 
See  ch.  14  :  27. 

20.  And  when  he  had  so  said 
(rather,  having  said  this),  he  shoAved 
unto  them  his  hands  and  his  side. 
He  has  allowed  them  to  recognize  him, 
at  least  in  part,  by  his  general  aspect 
and  his  voice,  and  now  he  will  confirm 
the  impression  and  assure  them  by 
showing  them  his  w'ounded  liands  and 
side.  The  scars  of  his  wounds,  newly 
yet  perfectly  healed,  remain  in  his 
body  after  his  resurrection,  that  they 
may  demonstrate  the  truth  of  it.  Earth- 
ly conquerors  glory  in  the  scars  of  their 
wounds.  "  Christ's  wounds  were  to 
speak  on  earth  that  it  was  he  himself , 
and  therefore  he  rose  with  them ;  they 
were  to  speak  in  the  intercession  he 
must  ever  live  to  make,  and  therefore 
he  ascended  with  them,  and  appeared 
in  the  midst  of  the  throne,  *  a  Lamb  as 
if  it  had  been  slain,'  Rev.  5  :  6.  He 
will  come  again  with  his  scars,  that 
they  may  '  look  on  him  whom  they 
pierced,'  ch.  19  :  37."  — M.  Henry. 
Then  were  the  disciples  glad  (or, 
rejoiced),  when  they  saw  the  Lord, 
and  were  assured  it  was  he.  This  in- 
deed was  the  first-fruits  of  the  joy 
proniised  in  ch.  1(5  :  22. 

21,  Then    said    Jesus   to  theiQ 


k.  D.  30. 


JOHN  XX. 


323 


them  again,  Peace  be  unto  you  :  ^  as  my  Father  hath 

22  sent  me,  even  so  send  I  you.  And  when  he  had  said 
this,  y  he  breathed  on  them,  and  saith  unto  them,  ^  Re- 

23  ceive  ye  the  Holy  Ghost:  *  whosesoever  sins  ye  remit, 
they  are  remitted  unto  them  :  and  whosesoever  sins  ye 
retain,  they  are  retained. 

24  But  Thomas,  one  of  the  twelve,  ^  called  Didymus, 

25  was  not  with  them  when  Jesus  came.  The  other 
disciples  therefore  said  unto  him.  We  have  seen  the 


«ch.    17.     18,    19; 

Isa.      61.      1-3; 

Matt.   28.   18;   2 

Tim.  2.  2;  Heb. 

3.  1. 
y  Gen.  2.  7;  Job  33. 

4  ;  Ezek.  37.  9. 
«ch.  14.  16;  15.  26. 
»Matt.  16.  19;  18. 

18;  Acts  10.  43; 

1  Cor.  5.  3-5;  2 

Cor.  2.   6-10;    1 


Tim.  1.  20. 


»>  ch.  11.  16. 


again,   Peace  be   unto   you.     He 

does  not  upbraid  them  with  their  past 
delinquencies,  but  now  repeats  this 
salutation  to  comfort  them  with  the 
assurance  of  his  love.  As  my  Father 
hath  sent  me,  even  so  send  I  you. 
With  the  same  divine  authority  with 
which  he  acted  in  sending  me  forth  I 
also  act  in  sending  you.  But  how  could 
he  say  this  if  he  was  not  God?  See  Isa. 
42  :  8 ;  45  :  21,  22.  And  according  as 
the  Father  gave  me  all  needful  power 
and  every  requisite  gift  and  grace  for 
my  work  as  Mediator,  I  also  give  you 
every  needed  qualification  as  my  apos- 
tles. Moreover,  as  he  sent  me  forth  to 
be  his  ambassador  of  peace  and  life  to 
sinful  and  perishing  men,  I  also  send 
you  to  be  my  ambassadors  of  pardon, 
peace,  and  life  to  them, 

22.  And  when  he  had  said  this, 
he  breathed  on  them.  As  in  Gen. 
2  :  7  it  is  said,  "The  Lord  God  .  .  . 
breathed  [Septuagint,  inbreathed]  into 
his  nostrils  the  breath  of  life,  and  the 
man  became  a  living  soul,"  so  here  the 
risen  Redeemer  inbreathes,  or  breathes 
within  them  symbolically,  the  breath 
of  his  resurrection-life,  to  fit  them  to 
live  and  act  in  their  new  and  important 
sphere,  into  which  he  sends  them.  Com- 
pare Ezek.  37  :  9-14.  Receive  ye  the 
Holy  Ghost.  This  woukl  be  to  them 
indeed  the  spirit  "  of  life,"  and  would 
qualify  them  for  their  new  sphere  as 
nothing  else  could,  and  enable  them  to 
act  in  it  according  to  his  will.  And 
while  this  inbreathing  was  suflScient 
for  the  present,  it  may  be  regarded  as 
a  first-fruit  and  pledge  of  the  more 
abundant  imparting  of  the  Holy  Spirit  to 
the  disciples  on  the  day  of  Pentecost. 

23.  They  are  remitted  (or,  with 
the  best  critical  authorities,  have  been 
remitted)  unto  them,  already  in  the 
plan  and  purpose  of  God  and  by  the 


decision  of  the  Spirit.  And  "whoseso- 
ever sins  ye  retain,  or  pronounce 
unforgiven,  they  are  retained;  rath- 
er, have  been  retained  already  in  the 
plan  of  redemption,  on  the  principles 
of  justice  and  truth  and  by  the  decis- 
ion of  the  Holy  Spirit.  The  have  been 
remitted  and  have  been  retained  are  cor- 
relative terms.  Compare  Matt.  16  :  19; 
18  :  18.  The  apostles  should  be  so 
guided  by  the  Holy  Spirit  as  to  be  able 
to  declare  authoritatively  the  principles 
on  which  men's  sins  are  forgiven  and 
those  on  which  they  cannot  be  forgiv- 
en ;  also  to  announce  the  Spirit's  de- 
cision in  regard  to  individual  cases  that 
would  arise.  See,  for  examples  of  the 
first  class.  Acts  2  :  38;  3  :  19;  11  :  17, 
18 ;  16:31;  20  :  21 ;  26  :  20 ;  and  of  the 
second  class,  Acts  1  :  25 ;  5  :  3,  9 ;  8  : 
21-23.  They  were  to  feel  the  assurance 
that  they  were  thus  guided  by  the  Spirit 
into  all  the  truth,  John  16  :  13. 

24.  The  Greek  word  Didymus,  mean- 
ing a  twin,  is  intended  to  define  the  Syr- 
iac  word  Thomas,  and  the  expression 
in  this  verse  and  in  ch.  11  :  16  may  be 
translated,  l^homas,  ivhich  means  Twin. 
One  of  the  twelve,  this  being  the 
number  of  the  apostolic  body  as  orig- 
inally constituted,  and  by  which  it  had 
been  generally  known.  Was  not  with 
them  when  Jesus  came.  We  are 
not  told  why  Thomas  was  not  with  the 
other  disciples  at  this  time.  It  may 
have  been  through  his  own  fault,  and 
in  consequence  he  lost  the  early  bless- 
ing which  he  might  otherwise  have  en- 
joyed. 

25.  We  have  seen  the  Lord — that 
is,  we  have  seen  him  alive  since  he  waa 
crucified  and  buried.  How  speedily  and 
joyfully  they  make  this  announcement 
to  their  fellow-disciple!  Except  I 
shall  see  in  his  hands  the  print 
{or,  the  mark),  .  .  .  and  thrust  (better 


J24 


JOHN   XX. 


A.  D.  30. 


Lord.     But  he  said  unto  them,  *'  Except  I  shall  see  in   •  ch.  6.  30 ;  Ps.  106. 
his  hands  the  print  of  the  nails,  and  put  my  finger      2^'  Heb.  3. 12. 
into  the  print  of  the  nails,  and  thrust  my  hand  into 
his  side,  I  will  not  believe. 

He  appears  to  the  Apostles  again,  Thomas  being  present. 

26  And  after  eight  days  again  his  disciples  were  with- 
in, and  Thomas  with  them :  then  came  Jesus,  the  doors 
being  shut,  and  stood  in  the  midst,  and  said.  Peace  be 

27  unto  you.  Then  saith  he  to  Thomas,  **  Reach  hither 
thy  finger,  and  behold  my  hands ;  and  reach  hither 


«Ps.  78.  38;  103 
13,14;  ITiiu.  1 
16;  1  John  1.  1. 


put,  as  in  the  preceding  clause,  since  the 
Greek  word  is  the  same)  my  hand  into 
his  side,  I  will  not  believe;  more 
accurately,  on  account  of  the  double 
negative,  /  shall  not  at  all  believe. 
The  mark  of  the  nails,  showing  that 
Jesus'  hands  were  nailed  to  the  cross 
when  he  was  crucified.  In  Luke  24  : 
.39  we  also  read :  "  Behold  my  hands 
and  my  feet,  that  it  is  I  myself,"  im- 
plying that  both  the  hands  and  the 
feet  exhibited  marks  of  the  wounds 
made  by  the  nails.  Thomas  had  a 
warm,  affectionate  heart,  as  is  shown 
by  his  language  to  his  fellow-disciples 
when  he  perceived  Jesus  was  resolved 
to  go  into  Judaea  again,  and  by  so  doing 
expose  his  life :  "  Let  us  also  go,  that 
we  may  die  with  him,"  ch.  11  :  16.  He 
has  been  called  Doubting  Thomas ;  but 
though  doubting  until  he  had  satisfac- 
tory evidence,  he  was  not  disbelieving. 
True,  he  was  not  satisfied  to  take  evi- 
dence at  second-hand  in  so  important 
a  matter  as  the  resurrection  oi  Jesus. 
He  wished  sensible  proof  of  the  Lord's 
resurrection  similar  to  that  which  his 
fellow-disciples  had  received — to  see 
with  his  own  eyes,  and  thus  become 
assured  there  was  no  mistake  in  the 
case ;  and  not  only  this,  but  to  feel 
witli  his  own  hand,  and  thus  have  the 
evidence  of  touch. 

2t)-3l.  Jesus  again  Appears  to 
THE  Apostles,  Thomas  being 
Present.  Found  only  here.  Also, 
WHY  John  has  Written  of  Jesus' 
Miracles,  and  of  his  Appearing 
to  the  Disciples  after  his  Res- 
urrection. 

26.  And  after  eight  days,  or  one 
week,  both  the  first  and  the  last  days 
being  counted,  as  in  Matt.  12  :  40  and 
27  :  63,  compared  with  16  :  21.  Whether 
the  disciples  met  every  day  of  the  in- 


tervening week,  we  are  not  informed; 
but  when  the  first  day  of  the  week 
again  came  round,  they  were  careful 
to  be  together,  and  Thomas  this  time 
with  them.  Jesus  thus  honored  the 
first  day  of  the  week  bv  his  second 
appearance  to  the  assembled  apostles. 
Then  came  Jesus  (rather,  without 
theyi,  Jesus  comes),  the  animated  pres- 
ent tense.  The  doors  being  shut 
(see  above,  in  ver.  19),  Jesus  comes  into 
the  midst,  and  stood  .  .  .  and  said. 
Peace  be  unto  you.  Thus  a  second 
time  by  his  own  example  Jesus  sanc- 
tions the  disciples'  meeting  for  religious 
worship  on  the  first  day  of  the  week  in 
commemoration  of  his  resurrection.  See 
ver.  19  and  note  on  ver.  1.  Peace  be  to  you! 
This  repeated  salutation,  as  it  comes 
from  Jesus'  lips,  is  full  of  meaning,  and 
adapted  to  quiet  the  fears  and  encour- 
age the  hearts  of  his  anxious  disciples. 
"Peace  be  to  you!"  was  the  common 
salutation  of  a  man  to  his  friends,  and 
it  implied  his  wishing  them  prosj^erity 
and  every  needed  blessing.  See  1  Sam. 
25  :  6 ;  Luke  10  :  5,  6.  Hence  that  say- 
ing of  the  rabbins  :  "  Great  is  peace;  for 
all  other  blessings  are  included  in  it." 
— Dr.  a.  Clarke. 

27.  Then  saith  he  to  Thomas, 
He  speaks  to  Thomas  in  particular,  who., 
having  been  absent  from  the  former 
meeting,  was  incredulous  about  the  re- 
ported resurrection.  Reach  {or,  bring) 
hither  thy  finger,  and  behold  my 
hands;  and  reach  hitherthy  hand, 
and  thrust  (too  violent;  better,  as  inch. 
5:7;  13  :  2,  put),  it  into  my  side.  It 
would  seem  that  the  spear-wound  was 
large  enough  to  admit  the  hand.  Jesus 
responds  exactly  to  the  desire  Thonuis 
has  expressed  in  ver.  25,  and  thereby 
proves  that  he  is  the  One  who  searches 
the  heart  and  knows  all  the  words  and 


A..  D.  30. 


JOHN  XX. 


325 


thy  hand,  and  thrust  it  into  my  side:   and  be  not 

28  faithless,  but  believing.     And  Thomas  answered  and 

29  said  unto  him,  *  My  Lord  and  my  God !     Jesus  saith 
unto  him,  Thomas,  because  thou  hast  seen  me,  thou 


•  cb.  9. 
9.  5. 


38;  Rom. 


actions  of  men.  Thomas  perceives  this, 
and  as  he  beholds  the  scarred  hands  and 
the  pierced  side  of  his  risen  Lord,  the 
same  body  in  which  he  suflfered,  prompt- 
ed by  his  reason  and  his  feelings,  he 
exclaims:  "My  Lord  and  my  God!" 
And  be  not  faithless  (better,  not 
unbelieving),  but  believing,  the  first 
word  in  the  original  being  the  same  as 
the  last,  with  the  negative  particle  pre- 
Hxed. 

28.  And  Thomas  (rather,  with  the 
critical  authorities  —  omitting  and  — 
Thomas)  answered  and  said,  mak- 
ing the  language  concise  and  forcible. 
He  was  evidently  a  man  of  decided 
convictions  as  well  as  strong  feelings. 
Although  he  could  not  believe  without 
evidence,  yet  whenever  he  had  evidence 
that  he  deemed  appropriate  and  suffi- 
cient, the  conviction  which  it  produced 
in  his  mind  was  of  a  positive  character, 
and  influenced  his  conduct  accordingly. 
On  this  occasion  he  is  satisfied  that 
none  but  God  can  thus  know  the 
thoughts  and  feelings  which  he  has 
cherished  in  his  heart — no  stranger  can 
be  so  acquainted  with  the  very  words  he 
has  spoken  to  his  brethren;  and  the 
marks  of  the  wounds  which  Jesus  re- 
ceived on  the  cross  are  so  manifest  be- 
fore his  eyes  that  he  cannot  but  ex- 
press his  conviction  in  the  earnest  and 
decided  words,  My  Lord  and  my 
God  !  Thus  Thomas  recognized  not 
only  the  Messiahship  of  Jesus,  but  also 
his  Deity.  He  at  once  grasped  the 
great  truth  which  John  enunciates  in 
opening  his  Gospel  (ch.  1  :  1) — that  the 
Word  was  God — and  was  the  first,  so  far 
as  we  are  informed,  to  make  this  direct 
and  explicit  confession.  The  confes- 
sion  is  in  full  harmony. 

29.  Thomas.  Omit  this  word,  with 
'he  critical  authorities,  and  read,  be- 
cause thou  hast  seen  me,  thou 
hast  believed.  He  had  not  previously 
given  sufficient  credit  to  the  intelligence 
and  testimony  of  his  brethren.  But 
now  with  his  own  eyes  he  has  seen  such 
proofs  of  the  living  person  before  him 
Deing  really  Jesus  that  he  can  no  longer 
doubt.   Blessed  are  they  that  have 

28 


not  seen,  and  yet  have  believed; 

more  exactly,  Happy  tJiey  who  saw 
not  and  yet  believed — who,  when  tliey 
heard  the  glorious  truths  of  the  gos- 
pel, including  the  resurrection,  believed 
them  on  the  adequate  testimony  of  the 
preachers,  the  Scriptures,  and  the  first 
disciples.     Compare  also  ver.  8. 

Thomas  was  favored  with  a  convic- 
tion from  the  evidence  of  his  own 
senses  of  sight  and  hearing  and  of 
touch.  But  the  evidence  given  us  from 
the  combined  testim,ony  of  the  first  dis- 
ciples is  still  more  reliable  and  con- 
clusive. Besides  the  six  appearances 
enumerated  in  the  prefatory  note  to  this 
chapter,  Jesus  appeared  (7)  to  seven 
disciples  at  the  Sea  of  Galilee,  ch.  21  : 
4-22 ;  (8)  to  the  apostles  and  five  hun- 
dred brethren  on  a  mountain  in  Galilee, 
Matt.  28 :  16-20 ;  (9)  to  James,  probably 
at  Jerusalem,  1  Cor.  15  :  7  ;  (10)  to  the 
apostles  at  Jerusalem  and  on  the 
Mount  of  Olives  just  before  his  ascen- 
sion, Luke  24  :  50,  51.  He  seems  also 
to  have  appeared  to  his  apostles  at  some 
other  times.  See  Acts  1  :  3,  compared 
with  ch.  20  :  30,  31.  It  is  thus  manifest 
that  he  appeared  at  least  ten,  and  prob- 
ably more,  times  during  the  forty  days 
after  his  resurrection,  to  so  great  a  num- 
ber of  witnesses,  at  so  many  different 
times  and  places,  and  in  such  various  cir- 
cumstances, that  fraud  in  regard  to  the 
fact  of  his  resurrection  was  impossible, 
because  it  could  not  have  escaped  detec- 
tion. These  witnesses  all  tested  the  thing 
with  their  senses  of  sight  and  hearing, 
and  the  apostles  with  the  sense  of  feel- 
ing (ver.  27;  Luke  24: 39;  1  John  1:1), 
and  they  were  harmonious  in  their  tes- 
timony. They  were  honest  and  com- 
petent, and  would  not  deceive  others. 
They  were  not  enthusiastic,  but  were 
in  their  calm,  sober  senses,  and  not  at 
first  expecting  the  event ;  yet  so  fully 
convinced  were  they  that  to  the  end  of 
their  lives,  even  in  the  face  of  persecu- 
tion and  of  death  itself,  they  continued 
to  bear  the  same  unwavering  testimony 
to  the  fact  of  Jesus'  resurrection.  This 
they  never  would  have  done  to  falsify 
a  fact.    Men  may,  indeed,  endure  pep- 


326 


JOHN   XX. 


A.  D.  30 


hast  believed :  ^blessed  are  they  that  have  not  seen,  '2Cor.  5.  7;  Heb. 

and  yet  have  believed.  gch.'2i.  2o;*^i  Cori 

30  «  And  many  other  signs  truly  did  Jesus  in  the  pres-  lo.  ii. 

•    ence  of  his  disciples,  which  are  not  written  in  this  " 'j^^^j^^^^j  \ff. 

31  book:  ''but  these  are  written,  that  ye  might  believe  'iTi'm.  3.  io.  '  ' 
that  Jesus  is  'the  Christ,  the  Son  of  God;  "and  that  'ch.i.4i,45;Matt. 
believing  ye  might  have  life  '  through  his  name.  ^^-  ''^*^'  ^  ^""^"^  ^' 

22.        k  ch.  3.  15,  IG ;  5.  24 ;  10.  10 ;  1  Pet.  1.  8,  9.        »  Luke  24.  47 ;  Acts  3. 
16;  10.  13. 


Becution,  and  even  death,  for  their  opin- 
ions, because  they  hold  them  so  dear, 
nut  they  will  not  thus  expose  them- 
Belves  to  falsify  a  known  jact  relating 
to  others.  Christ's  resurrection  is  there- 
fore in  this  way  established  with  the 
certainty  of  moral  evidence,  besides 
being  confirmed  from  other  sources. 

30.  And  many  other  signs  truly 
did  Jesus,  rather.  Many  other  signs, 
therefore,  Jesus  also  indeed  wrought, 
expressing  each  point  with  great  minute- 
ness and  accuracy.  Compare  ch.  21  : 
25.  In  the  presence  of  his  dis- 
ciples, and  not  in  some  dark  corner 
or  concealed  place;  his  disciples,  who, 
as  servants  of  the  God  of  truth,  are 
competent  and  ftiithful  witnesses. 

31.  But  these  are  written,  that 
ye  might  (rather,  may)  believe  that 
Jesus  is  the  Christ,  .  .  .  might  (or 
may)  have  life  through  (rather,  in) 
his  name,  being  united  to  him  by  a 
living  faith,  and  thus  on  the  ground  of 
the  promises  entitled  to  life  in  his  name. 
Compare  ch.  6  :  47,  57  ;  15  :  5,  16.  The 
writer's  object  here  is  especially  to 
strengthen  the  faith  of  believers.  Com- 
pare 1  John  5  :  13, 

Some  make  the  signs  of  vers.  30  and 
31  refer  to  the  whole  Gospel  of  John, 
while  others  restrict  them  to  this  chap- 
ter and  the  supplementary  chapter 
which  follows.  The  latter  view  ap- 
pears to  ho.  the  correct  one,  because 
(1)  The  signs  here  spoken  of  seem  to 
.have  been  wrought  by  the  risen  E,e- 
'  deeraer,  and  those  described  have  been 
written  as  specimens,  to  confirm  the 
faith  of  believers  in  him  as  risen  and 
divine— the  Son  of  God.  (2)  They 
were  performed  in  the  presence  of  his 
disciples.  After  his  resurrection  Jesus 
appeared  only  to  his  disciples,  and  with 
each  appearance  some  wonderful  deed 
of  his  seems  to  have  been  connected, 
such  as  his  sudden  appearance  and  dis- 
appearance;  his  recognition  by  Mary 


the  moment  her  name  was  spoken  ;  hia 
coming  suddenly  into  the  midst  of  the 
assembled  disciples  and  standing  when 
the  doors  had  been  shut;  his  showing 
them  his  wounded  hands  and  side  ;  his 
omniscience,  manifested  to  Thomas ;  his 
bidding  the  disciples  cast  the  net  on  the 
right-hand  side  of  the  ship,  where  they 
should  find  fishes  ;  his  providing  a  fire 
of  coals,  with  a  fish  and  bread ;  hia 
threefold  inquiry  and  charge  to  Peter; 
and,  while  checking  Peter's  curiosity, 
his  intimation  respecting  the  protracted 
life  of  John.  All  these  were  signs  to 
his  disciples  indicating  who  and  what 
he  was.  (3)  This  view  renders  con- 
sistent the  three  forms  of  expression, 
ch.  12  :  37,  "  done  so  many  miraclea 
before  them" — the  Jewish  multitude; 
here,  those  ivrought  in  the  presence  of 
his  disciples ;  and  ch.  21  :  24,  25, 
"things  which  Jesus  did,"  of  which 
John  has  not  written. 

Practical  Remarks, 

1.  Mary  Magdalene  early  at  the  sep- 
ulchre, a  pattern  of  love  and  devotion 
to  Jesus.  The  fragrance  of  her  affec- 
tion was  far  sweeter  than  the  most 
precious  spices  which  she  and  the 
women  had  brought  to  embalm  him, 
ver.  1;  Mark  16  :  1,  2;  Song  Sol,  8  : 
6,7. 

2.  On  the  first  day  of  the  week  we 
seek  not  a  dead  but  a  living  Christ, 
vers,  1,  16,  19,  26;  Ps,  118  :  24;  Heb. 
4  :  14-16;  12  :  2  ;  Rev.  1  :  10, 

3.  Christians,  in  the  weakness  of 
their  faith  and  in  their  ignorance  of 
God's  plans,  often  make  tliat  a  cause 
of  fear  and  sorrow  which  should  be  to 
them  a  ground  of  hope  and  an  occasion 
of  joy,  ver,  2, 

4.  In  the  darkest  hour  we  should  not 
forsake  Christ  and  his  people,  but 
strive,  like  Peter  and  John,  to  be  active 
to  help  and  ready  to  encourage  othen 
who  may  be  in  sorrow  with  us,  ver.  3. 


A.  D.  30. 


JOHN  XX. 


327 


5.  The  warmest  afifection  is  often 
attended  with  the  greatest  hnmilitv, 
aalmness,  and  deference  to  others. 
John  modestly  stoops  down  and  looks 
into  the  sepulchre,  and  with  deference 
allows  Peter  first  to  enter  in,  vers.  4,  5. 

6.  In  Peter  and  John  we  have  an 
illustration  of  how  God  dispenses  his 
gifts  differently.  Some  are  quicker, 
others  more  daring,  vers.  5,  6. 

7.  How  slow  were  the  disciples  to 
believe,  when  we  find  Peter  leaving  the 
sepulchre,  as  Luke  tells  us,  "  wonder- 
ing"! We  need  often  to  suspect  our- 
selves and  be  patient  with  the  weak 
faith  of  others,  ver.  7 ;  Luke  24  :  12. 

8.  "John  saw  and  believed;  a  mind 
disposed  to  contemplation  may  perhaps 
sooner  receive  the  evidence  of  divine 
truth  than  a  mind  disposed  to  action  " 
(M.  Henry),  ver.  8. 

9.  Ignorance  of  the  Scriptures  is  often 
the  cause  of  a  weak  faith,  vers.  9,  10; 
Luke  24  :  25-27. 

10.  We  must  wait  God's  time  for  re- 
vealing himself  or  his  mercies  to  us. 
Peter  and  John  must  wait  before  seeing 
their  Lord,  vers.  10,  19;  Luke  24:34; 

1  Cor.  15  :  5  ;  Ps.  40  :  1. 

11.  True  love  to  Christ  is  connected 
with  a  tender  heart.  There  is  beauty  in 
every  tear  of  afiection  for  Jesus,  ver.  11. 

12.  They  who,  weeping,  would  find 
Jesus  must  seek  for  him.  Mary  not 
only  wept,  but  stooped  down  to  look 
into  the  sepulchre,  vers.  11,  12;  Luke 

2  :  48. 

13.  Angels  are  ministering  spirits  to 
God's  people.  They  were  at  the  sepul- 
chre not  so  much  as  guardians  as  con- 
solers and  directors  of  the  heart-bur- 
dened women  who  came  hither,  ver.  13. 

14.  We  are  often  distressed  and  weep 
at  that  which  springs  from  infinite  love, 
and  which  is  for  God's  glory  and  the 
good  of  men,  ver.  14. 

15.  Jesus  is  often  nearer  his  sorrow- 
ing people  than  they  suppose,  ver.  15 ; 
Mark  6  :  48-50. 

16.  How  often  is  Jesus  seen  through 
tears  of  penitence  and  love !  vers.  14-16. 

17.  "  Jesus  first  showed  himself  to 
Mary  Magdalene,  out  of  whom  he  had 
cast  seven  devils,  not  to  Mary  his 
mother.  He  would  not  by  word  or 
deed  do  anything  to  countenance  the 
superstitious  reverence  and  idolatrous 
worship  which  has  since  been  offered 
to  the  Virgin,"  ver.  16  ;  Mark  16  :  9. 


18.  Our  first  business  in  this  world  is 
duty,  not  enjoyment  nor  the  satisfying 
of  an  unnecessary  curiosity.  There 
will  be  time  enough  for  joy  and  the 
solving  of  mysteries  in  heaven,  vers. 
16-18. 

19.  Though  Jesus  is  in  glory,  he  la 
still  identified  with  his  people  in  nature, 
in  sympathy,  and  in  relation  to  the 
Father,  ver.  17;  Heb.  2  :  11,  17,  18; 
John  17  :  21-24. 

20.  The  first  day  of  the  week  was 
honored  by  repeated  appearances  of 
our  Lord.  How  often  from  that  day  to 
this  has  he  manifested  himself  on  that 
day  to  his  disciples,  gathered  for  public 
worship  !  vers.  19,  26:  Acts  20  :  7. 

21.  The  manifestation  of  Christ's 
presence  to  his  disciples  is  attended 
with  joy.  And  he  asks  none  to  believe 
without  the  clearest  evidence.  Hence 
he  showed  himself  to  many  witnesses, 
inviting  the  most  careful  scrutiny,  vers. 
20,  27. 

22.  Jesus  calls  his  ministers  and 
sends  them  into  the  world,  and  he 
will  furnish  them  with  needed  gi'ace 
and  with  his  Spirit  for  the  performance 
of  their  duties,  vers.  21,  22. 

23.  The  apostles,  as  inspired  men, 
spoke  and  taught  with  authority.  It 
will  be  soon  enough  for  ministers  to 
resort  to  the  confessional  when  they 
can  show  by  apostolic  works,  by  mira- 
cles and  prophecy,  tliat  they  possess 
apostolic  gifts,  ver.  23. 

24.  Absentees  from  the  prayer-meet- 
ing, and  from  other  assemblies  of  God's 
people,  know  not  how  much  they  lose, 
ver.  24  ;  Heb.  10  :  25. 

25.  We  should  encourage  and  help 
others  by  telling  them  of  our  spiritual 
joys  and  striving  to  make  them  sharers 
of  the  same,  ver.  25 ;  Phil.  2  :  18,  21 ;  2 
Cor.  11:2. 

26.  How  does  Christ  condescend  to 
the  weakness  of  his  disciples  !  Luke  24  : 
15-18.  But  "  observe  that  Christ  did 
not  appear  to  Thomas  for  his  satisfac- 
tion till  he  found  him  in  society  with 
the  rest  of  his  disciples"  (M.  Heney), 
ver.  26. 

27.  Jesus  suffered  Thomas  and  the  rest 
of  the  apostles  to  goto  the  full  length  of 
their  unbelief,  in  order  that  all  his  fol- 
lowers after  them  might  believe.  All 
reason  for  doubt  was  for  ever  taken 
away,  ver.  27. 

28.  In  true,  saving  faith  we  take  hold 


328 


JOHN  XX. 


A.  D.  3C 


Our  Lord's  appearance  to  seven  disciples  at  the  Sea  of  Gali- 
lee.— Conclusion. 

XXI.  AFTER  these  things  "  Jesus  showed  himself  again   «  Matt.  26  32. 
to  the  disciples  at  the  sea  of  Tiberias ;  and  on  this 


of  Christ  as  a  personal  Saviour.  "  3Iy 
Lord  and  my  God!"  ver.  28;  Song  Sol. 
2:  16. 

29.  We  are  permitted  to  receive  a 
blessing  and  a  joy  which  even  the 
apostles  were  not  privileged  to  share. 
Not  having  seen,  we  have  believed,  ver. 
29. 

30.  The  sum  of  Christ's  history  and 
teaching  is  his  mission  as  the  Saviour 
of  men;  and  the  object  is  salvation 
tlirough  faith  in  him,  ver.  30;  see  mar- 
ginal references. 

31.  As  God's  word  was  given  so  that 
men  might  believe  and  be  saved,  it 
should  be  taught  and  read  by  all,  ver. 
31 ;  oh.  5  :  39  ;  2  Tim.  3  :  16. 

CHAPTER  XXI. 

This  chapter  contains  an  important 
and  instructive  interview  of  the  Saviour 
with  seven  of  his  disciples,  recorded  here 
only.  The  Gospel  comes  to  a  fitting  close 
at  the  end  of  ch.  20.  This  chapter  is 
usually  considered  supplementary,  but 
none  the  less  genuine  and  inspired. 
Alford  says:  "I  believe  it  to  have 
been  written  some  years  probably  after 
the  completion  of  the  Gospel,  to  meet 
the  error  which  was  becoming  preva- 
lent concerning  himself,"  ver.  23.  Tho- 
luck  also :  "  We  are  inclined  to  think 
that  the  occasion  of  this  appendix  was 
furnished  by  the  current  saying  con- 
cerning him,  that  he  would  not  die. 
A  lowly,  child-like  man  would  be  the 
very  one  to  feel  a  hearty  desire  to  re- 
pel an  expectation  of  that  sort ;  and  it 
is  our  opinion  that,  partly  to  give  a 
vivid  picture  of  the  circumstances  un- 
der which  this  last  expression  was  ut- 
tered by  our  Lord,  partly  to  link  it 
with  the  appearings  after  his  resurrec- 
tion, which  had  been  previously  de- 
tailed, he  gives  the  complete  account 
of  this  delightful  interview  in  Galilee." 
It  is  a  chapter  that  bears  the  marks  of 
an  eye-witness,  is  full  of  minute  de- 
tails, and  presents  precious  words  of 
Jesus.  It  begins  with  the  miraculous 
draught  of  fishes,  followed  by  a  social 
meal   (vers.    1-14),    after   which   Jesus 


draws  from  Peter  a  threefold  though 
humble  avowal  of  sincere  and  fervent 
love,  and  foretells  his  martyrdom  (vers. 
15-19),  rebukes  Peter's  curiosity,  and 
intimates  John's  long  service  on  earth, 
20-23.  The  book  closes  with  the  fact 
that  much  might  be  added.  Compare 
Author's  Harmony,  ^  198. 

1-8.  The  Miraculous  Draught 
OF  Fishes,  Matt.  28  :  16. 

1.  After  these  things,  after  the 
appearances  of  Jesus  in  Jerusalem  by 
v^hich  the  faith  of  the  disciple  had 
been  established.  The  disciples  re- 
mained in  Jerusalem  until  after  the 
Lord's  Day  following  the  resurrection, 
20  :  26.  They  were  now  in  Galilee,  in 
accordance  with  the  Saviour's  direc- 
tions, Matt.  28  :  10.  Several  days 
must  have  intervened  since  our  Lord's 
appearance  recorded  in  ch.  20  :  26-29. 
Showed  himself.  The  expression 
implies  that  there  was  in  his  appearing 
something  wonderful — manifested  him- 
self, Mark  16  :  12.  After  the  resurrec- 
tion Jesus  did  not  abide  with  his  dis- 
ciples as  before,  but  only  at  intervals 
revealed  himself  to  them.  Again. 
John  records  two  previous  appearances, 
ch.  20  :  19,  26.  To  the  disciples, 
apostles  without  doubt,  ch.  20  :  19,  25, 
26.  Sea  of  Tiberias,  so  called 
from  a  city  built  on  the  south-west 
shore,  and  named  in  honor  of  the  em- 
peror Tiberius.  Also  called  Sea  of 
Galilee  (ch.  6  :  1),  Lake  of  Gennesaret 
(Luke  5:1),  and  in  the  Old  Testa- 
ment Sea  of  Chinnereth,  Num.  34  : 
11.  It  still  abounds  in  fish.  "As  I 
once  rode  out  into  the  lake  as  far  as  I 
could  force  my  horse,  and  then  stood 
still,  I  could  see  swarms  of  fishes  gath- 
ering around,  about  the  size  of  the 
American  trout." — Dr.  Fish,  Bible 
Lands  Illustrated,  p.  566.  On  it<^ 
shores  a  large  part  of  our  Saviour's 
ministry  had  been  passed.  Tiberias, 
lietiisaida,  Capernaum,  Chorazin,  and 
other  pojnilous  towns  crowded  around 
the  sea  on  every  side.  See  further  on 
ch.  6  :  1.  On  this  wise — that  is, 
in  this  manner.  Described  in  th< 
following   verses. 


A.  D.  30. 


JOHN  XXI. 


S29 


wise  showed  he  himself.  There  were  together  Simon 
Peter,  and  Thomas  called  Didymus,  and  "  Nathanael 
of  Cana  in  Galilee,  and  "  the  sons  of  Zebedee,  and  two 
other  of  his  disciples.  Simon  Peter  saith  unto  them, 
P I  go  a  fishing.  They  say  unto  him,  We  also  go  with 
thee.  They  went  forth,  and  entered  into  a  ship  imme- 
diately ;  and  that  night  they  caught  nothing. 

But  when  the  morning  was  now  come,  Jesus  stood 
on  the  shore :  but  the  disciples  **  knew  not  that  it  was 
Jesus.  Then  'Jesus  saith  unto  them.  Children,  have 
ye  any  meat?  They  answered  him,  No.  And  he  said 
unto  them,  ^  Cast  the  net  on  the  right  side  of  the  ship, 


"  ch.  1.  45. 
•  Matt.  4.  21. 

P  Matt.  4.  18. 


ich.  20.  14;  Luke 

24.  15,  16. 
r  Luke  24.  41. 

» Matt.      17.      27 ; 
Luke  5.  4,  6,  7. 


2.  Simon  Peter.  Simon  is  con- 
tracted from  Simeon,  and  means  heark- 
ening. Peter,  signifying  a  rock,  was 
given  by  our  Lord  to  Simon,  ch.  1  : 
42.  His  name  always  stands  first  in 
the  lists  of  the  apostles.  He  had  a 
primacy  of  leadership  and  enthusiasm. 
Thomas  called  Didymus,  The 
Twin,  a  surname  of  Thomas  used  only 
by  John.  See  ch.  20 :  24.  Nathanael, 
probably  the  same  as  Bartholomew  of 
the  first  three  Gospels.  For  his  first 
meeting  with  Jesus  see  ch,  1  :  45-51. 
Sons  of  Zebedee,  James  and  John, 
Luke  5  :  10.  John  always  alludes  to 
himself  in  an  indirect  manner.  Two. 
That  they  were  apostles  seems  evident 
from  vers.  1,  13.  It  is  generally  sup- 
posed that  they  were  Andrew,  the 
brother  of  Peter,  and  Philip,  the  friend 
of  Nathanael.  Seven  were  present  in 
all.  This  may  have  embraced  all  the 
fishermen  of  the  apostolic  group.  Mat- 
thew, we  know,  was  a  tax-collector. 
Matt.  9  :  9. 

3.  I  go  a  fishing.  The  disciples 
now  resume  their  occupation  of  fishing, 
probably  as  a  means  of  livelihood  dur- 
ing the  time  which  the  Lord  had  ap- 
pointed them  in  Galilee  between  the 
feasts  of  the  passover  and  Pentecost. 
They  cannot  take  up  the  great  commis- 
sion (Matt.  28  :  19),  which  was  prob- 
ably given  later  than  this  (Matt.  28: 
16),  and  preach  of  the  atonement  and  the 
risen  Saviour,  until  endued  with  power 
from  on  high.  Acts  1  :  8.  This  seems 
to  be  the  first  proposal  to  resume  their 
old  calling.  The  decisive  words  of 
Peter  influence  all  the  rest,  and  straight- 
way they  accompany  him.  Ship  ;  rath- 
er, the  small  fishing-boat,  ver.  8;  im- 
mediately should  be  omitted,  accord- 
ing to  the  highest  critical  authorities. 


That  night;  night  was  the  most 
favorable  time  for  catching  fish  (Luke 
5  :  5),  yet  there  were  nights  like  this — 
unsuccessful.  Their  complete  failure 
without  Christ  was  now  to  be  turned 
into  complete  success  with  Christ. 

4.  Morning  was  now  come  (ac- 
cording to  another  reading,  now  about 
dawning),  Jesus  stood  upon  the 
beach,  but  the  disciples  knew  him  not. 
The  early  morning,  the  despondency  in 
their  hearts,  and  the  sudden  appearance 
when  not  looking  for  him  may  partially 
account  for  their  not  recognizing  him. 
A  deeper  reason  perhaps  lies  in  a  mys- 
terious change  in  the  resurrection-body 
of  Jesus.  Mary  did  not  recognize  her 
risen  Saviour  (ch.  20  :  14) ;  ''  Their  eyes 
were  holden,"  Luke  24  :  16. 

5.  Children ;  a  word  that  might  be 
used  equally  by  a  stranger  to  inferiorn 
and  by  a  teacher  to  his  disciples.  Jesus, 
wishing  not  to  be  known  at  oiwe,  ad- 
dresses them  in  this  general  way. 
Meat ;  literally,  something  to  eat.  Chry- 
sostom,  whose  native  language  was 
Greek,  says  that  he  addressed  them 
just  as  one  who  wished  to  buy  fish 
might  have  addressed  them.  Jesus, 
though  omniscient,  would  bring  them 
to  confession  of  their  emptiness,  that  so 
he  may  help  them,  ch.  6  :  5. 

6.  Cast  the  net  on  the  right  side, 
the  command  implying  that  they  should 
have  success  in  its  obedience.  The 
divine  purpose  works  through  human 
agencies.  Dispirited  with  their  fruit- 
less work,  the}''  perhaps  have  drawn 
the  net  into  the  boat.  In  Luke  5  :  4 
Jesus  bids  them  launch  into  the  deep  , 
here,  to  cast  the  net  on  the  right  side. 
The  right  side  showed  his  sovereign 
choice  and  his  knowledge  of  the  results, 
Matt.  17  :  27.    Able  to  draw ;  a  dif 


m 


JOHN  XXI. 


A.  D.  30 


and  ye  shall  find.  They  cast  therefore,  and  now  they 
were  not  able  to  draw  it  for  the  multitude  of  fishes. 
Therefore  *  that  disciple  whom  Jesus  loved  saith  unto  » :.h.  13. 23;  20.  2. 
Peter,  It  is  the  Lord.  Now  when  Simon  Peter  heard 
that  it  was  the  Lord,  he  girt  his  fisher's  coat  unto  him 
(for  he  was  naked),  and  did  cast  himself  into  the  sea. 
And  the  other  disciples  came  in  a  little  ship  (for  they 
were  not  far  from  land,  but  as  it  were  two  hundred 
cubits),  dragging  the  net  with  fishes.  „  ^  ^^       ^^  ^  g. 

As  soon  then  as  they  were  come  to  land,  °  they  saw      Matt.  4. 11.   '   ' 


ferent  word  from  that  used  in  verse  8. 
They  could  not  draw  it  up  over  the 
water,  perhaps  to  themselves,  in  order 
to  empty  the  fish  into  the  boat  (Luke 
5  :  7),  but  they  could  drag  it  through 
the  water,  which  was  a  much  easier 
feat. 

7.  Therefore,  because  of  the  multi- 
tude of  fishes,  which  evidently  indicated 
the  presence  of  divine  power.  (See 
below.)  Whom  Jesus  loved.  John 
employs  the  same  expression  concern- 
ing himself  in  ch.  13  :  23 ;  20  :  2.  It  is 
an  expression  fragrant  with  the  mem- 
ory of  the  tender  intimacy  that  existed 
between  John  and  his  Saviour.  It  is 
the  Lord.  The  remembrance  of  a 
former  miracle  upon  this  same  sea 
(Luke  5  :  6),  when,  after  a  fruitless 
night  of  toil,  their  empty  nets  were  filled 
at  the  word  of  Christ,  brings  to  the 
mind  of  John  the  thought — It  is  the 
Lord!  The  beloved  disciple  sees  in 
the  stranger  the  form  of  Jesus,  and 
hears  in  the  "children"  (ver.  5)  the 
voice  of  the  Saviour.  Fisher's  coat; 
the  upper  garment,  without  sleeves  and 
extending  to  the  knees.  Naked;  hav- 
ing thrown  off  the  outer  garment  for 
work.  He  probably  had  on  his  under- 
garment. The  word  in  the  original 
does  not  always  mean  complete  naked- 
ness. He  girded  the  garment  that  it 
might  not  impede  him  in  swimming. 
Cast  himself  into  the  sea.  The 
characteristic  mark  of  Peter  stands  out 
distinctly.  His  zeal  has  no  patience 
with  the  slow  moving  of  the  boat. 
"John,  the  more  thoughtful,  is  first  to 
perceive ;  Peter,  the  more  ardent,  is  the 
first  to  act." 

8.  In  a  little  ship;  literally,  in  the 
boat,  before  spoken  of,  ver.  3.  Two 
hundred  cubits,  about  three  hun- 
dred feet.  Peter  swam  or  waded  while 
they  made  use  of  the  boat.     They  now 


come  to  the  sbore,  dragging  the  over- 
loaded net.  >Vith  fishes  ;  rather,  full 
of  fishes,  which  they  had  caught. 

The  similarities  and  contrasts  between 
this  miracle  and  that  recorded  in  Luke 
5  :  1-11  are  striking.  In  that  the  net 
began  to  tear ;  in  this  it  did  not,  ver. 
11.  Hence  some  have  su|)posed  that  to 
symbolize  the  gathering  of  men  into  the 
visible  church  on  earth,  from  which 
some  may  be  lost  ;  but  this  the  elect,  a 
definite  number,  who  are  members  of 
Christ's  spiritual  kingdom,  of  whom 
none  will  be  lost.  Thus  there  is  an 
advance  on  the  former  miracle.  See 
further  on  ver.  11,  last  paragraph. 

9-14.  The  Meal  upon  the  Sea- 
shore, 

9.  As  soon  as  they  were  come  to 
land  ;  rather,  when  therefore  they  went 
oat  upon  the  land,  disembarked  upon 
the  shore.  Saw  .  .  .  fish ;  rather, 
see.  The  Bible  Union  version  ren- 
ders a  fish,  which  accords  well  with 
the  original,  and  with  the  fact  that  Je- 
sus commands  the  disciples  to  bring  of 
their  fish.  Were  the  bread  and  fish 
miraculously  provided  ?  Lange  thinks 
they  were  furnished  by  the  agency  of 
the  friends  of  Jesus  living  along  the 
shore.  Compare  Matt.  19  :  30;  Luke 
22  :  10.  Most  interpreters  refer  them 
to  the  ministry  of  angels  or  the  creative 
word  of  Jesus.  Compare  1  Kings  19  : 
6.  The  impression  made  upon  the 
mind  of  the  reader  is  that  it  was  a 
miraculous  provision.  Surely  he  who 
filled  their  net  with  fishes  could  pro- 
vide the  fish,  and  he  who  fed  the  mul- 
titudes on  the  north-eastern  shore  of 
this  same  sea  could  provide  the  bread 
without  human  hands.  A  fire  of  coals, 
perhaps  of  charcoal.  It  is  much  used  in 
Bible  lands  at  the  present  day.  "  Char- 
coal is  so  much  esteemed  Ibr  cooking 
purposes  that  travellers  generally  man- 


A.  D.  30. 


JOHN   XXI. 


331 


a  fire  of  coals  there,  and  fish  laid  thereon,  and  bread. 

10  Jesus  saith  unto  them,  Bring  of  the  fish  which  ye  have 

11  now  caught.  Simon  Peter  went  up,  and  drew  the  net 
to  land  full  of  great  fishes,  an  hundred  and  fifty  and 
three :  and  for  all  there  were  so  many,  yet  was  not 
the  net  broken. 

12  Jesus  saith  unto  them,  *  Come  and  dine.  And  none 
of  the  disciples  durst  ask  him.  Who  art  thou  ?  know- 

13  ing  that  it  was  the  Lord.  Jesus  then  cometh,  and 
taketh  bread,  and  giv^h  them,  and  fish  likewise. 


^  Acts  10.  41. 


age  to  carry  some  of  it  along  with  them 
on  their  journeys  packed  in  a  bag  or 
oasket,  and  a  fire  of  coals  is  not  an  un- 
common sight  in  the  open  country." — 
Van  Lennep,  Bible  Lands,  p.  465. 

10.  Bring  of  the  fish ;  rather,  the 
fishes.  A  double  supply,  his  and 
theirs.  Although  the  fish  were  caught 
in  accordance  with  his  directions  alone, 
yet  Jesus  graciously  attributes  the  re- 
sult to  them.  He  will  sup  wuth  them 
and  have  them  sup  with  him. 

11.  Simon  Peter.  Peter,  having 
greeted  his  Lord,  now  takes  the  leader- 
ship of  the  work  in  hand.  Went  up, 
that  is,  went  on  hoard  of  the  boat  now 
at  the  shore,  with  the  net  probably  fasten- 
ed to  it.  Full  of  great  fishes.  They 
were  all  large ;  in  this  consisted  part 
of  the  miracle.  No  mystical  signifi- 
cance attaches  to  the  number  one  hun- 
dred and  fifty-three.  It  indicates  the 
careful  counting  which  took  place  after 
the  event,  and  in  which  John  the  nar- 
rator took  a  part.  Every  minute  detail 
of  this  occurrence  made  a  deep  and  life- 
long impression  upon  the  mind  of  the 
beloved  disciple.  Not  broken.  It 
was  a  marvel  to  the  fishermen  that  the 
net  was  not  rent.  Herein  this  miracle 
differs  from  that  recorded  in  Luke  5  : 
5,  when  the  net  began  to  break. 

This  whole  narrative  has  much  rich- 
ness and  depth  of  meaning,  typifying 
the  work  of  the  apostles  and  their 
source  of  success.  When  Simon,  An- 
drew, James,  and  John  were  called  to 
the  work  of  the  ministry  (Matt.  4  :  18, 
19),  Jesus  said,  "  Follow  me  and  I  will 
make  you  fishers  of  men."  At  the 
miraculous  draught  of  fishes  (Luke 
5  :  1-11),  when  their  nets  were  full, 
Jesus  said,  "Fear  not;  from  henceforth 
thou  shalt  catch  men."  This  miracle 
revealed  not  only  the  omniscience  of 
Jesus,  his  wondrous  love  for  them  in 


the  supply  of  their  wants,  but  also  con- 
tained a  prophecy  of  the  wondrous  suc- 
cess of  the  apostles  in  their  work  of 
saving  men.  "  Toiling  alone,  though 
at  the  most  favorable  time,  they  toil  in 
vain ;  but  when  at  the  command  of 
Jesus,  however  unpropitious  the  hour, 
they  cast  in  the  net,  many  fishes  are 
taken.  And  the  repetition  of  this  les- 
son illustrates  the  wisdom  of  Christ. 
When  required  to  forsake  all  that  they 
might  prepare  for  their  great  mission, 
and  again  when  about  to  assume  the 
full  responsibility  and  toil  of  that  mis- 
sion, they  need  to  have  its  character 
brought  distinctly  before  their  minds." 
— Dr.  Hovey,  Miracles  of  Christ,  p.  43. 
See  on  ver.  8,  last  paragraph. 

12.  Come  and  dine;  rather,  cowie 
break  your  fast,  or  come  lunch.  That 
it  was  the  early  morning  meal  is  evi- 
dent from  vers.  3,  4.  "  Breakfast  took 
place  in  the  morning  on  ordinary  days 
not  before  nine  o'clock,  which  was  the 
first  hour  of  prayer.  The  more  pro- 
longed and  substantial  meal  took  place 
in  the  evening." — Smith's  Dictionary. 
Durst  ask  him.  They  did  not  pre- 
sume to  do  it.  Tholuck  says:  "The 
disciples,  far  from  the  familiarity 
which  had  been  their  wont,  refrained 
from  expressing  the  joy  they  felt  at 
beholding  their  Lord  again."  The 
durst  not  sprang  from  reverence  for  the 
Saviour.  They  were  admitted  into  his 
fellowship  as  friends  (John  15  :  15),  but 
in  their  case  familiarity  did  not  breed 
contempt,  but  rather  awe  of  him  as  the 
Son  of  God.  Compare  ch.  4:27.  Know- 
ing. The  appearances  of  Jesus  after  the 
resurrection  were  attended  with  such  in- 
contestable proofs  of  the  reality  of  his 
presence  that  doubt  became  faith,  and 
faith  was  attended  with  positive  know- 
ledge, Acts  1  :  3. 

13.  Jesus  then  cometh,  from  the 


332 


JOHN   XXI. 


A.  D.  30. 


14  This  is  now  ^  the  third  time  that  Jesus  showed  him-   y  ch,  20. 19, 26. 
self  to  his  disciples,  after  that  he  was  risen  from  the 

dead. 

15  So  when  they  had  dined,  Jesus  saith  to  Simon  Peter, 
Simon,  so?i  of  Jonas,  lovest  thou  me  ^  more  than  these  ? 
He  saith  unto  him,  Yea,  Lord ;  ^thou  knowest  that  I 

16  love  thee.  He  saith  unto  him,  Feed  my  ^  lambs.  He 
saith  to  him  again  °tlie  second  time,  Simon,  son  of 


»  Matt.  20.  33. 

*  Heb.  4.  13. 

b  Isa.  40.  11 ;  Matt 

18.  10,  11. 
0  Matt.  26.  72. 


spot  where  they  had  seen  him  standing 
to  the  fire  of  coals.  Taketh  bread. 
Jesus  acts  as  host.  "He  took  bread 
and  blessed  it,  and  brake,  and  gave  to 
them,"  Luke  24  :  30.  It  is  probable 
that  in  this  case  Jesus  pronounced  the 
customary  blessing.  It  is  probable, 
too,  that  the  Saviour  partook  with 
them  of  this  meal,  Luke  24  :  42, 
43. 

14.  The  third  timey  the  third  ap- 
pearance to  the  disciples  or  apostles  in 
a  group.  It  is  also  the  third  recorded 
by  John.  The  two  previous  appear- 
ances are  recorded  ch.  20  :  19,  26. 
This  is  the  seventh  manifestation  of 
Jesus  after  the  resurrection,  if  we  enu- 
merate all  his  appearances.  The  fol- 
lowing is  the  order  as  given  in  the 
Author's  Harmony  of  the  Gospels,  p. 
312  :  To  Mary  Magdalene;  to  the  other 
women  returning  from  the  sepulchre ; 
to  Peter ;  to  two  disciples  going  to  Em- 
maus ;  to  the  apostles,  Thomas  being 
absent;  to  the  apostles,  Thomas  being 
present ;  to  seven  disciples  or  apostles 
at  the  Sea  of  Galilee. 

15-23.  Peter's  Threefold  Con- 
fession OF  Love;  his  Martyrdom 
predicted.  Jesus,  before  this,  ap- 
peared to  Peter  alone,  Luke  24  :  34. 
Li  the  presence  of  his  fellow-disciples 
Jesus  now  lays  bare  the  shame  of  his 
fall,  and  graciously  grants  forgiveness. 
Peter  once  made  a  noble  confession  of 
Christ's  Messiahship  (Matt.  16  :  16);  he 
now  makes  a  noble  protestation  of  his 
deep  personal  love  for  his  Saviour. 

15.  Had  dined,  or,  take7i  their 
morning  meal.  The  meal  appears  to 
have  passed  in  silence.  Alford  says : 
"  Surely  every  word  would  have  been 
recorded."  Simon.  Notice  that  Jesus 
addresses  him  not  as  Peter,  the  name 
which  he  had  given  him,  but  by  his 
former  name,  perhaps  to  remind  him 
of  his  frailty,  Mark  14  :  37 ;  Luke  22  : 
31.  Son  of  Jonas.  John  is  here  the 
true  reac^ng     Also  in  vers.  16,  17,  ch. 


1  :  42,  Jona  in  Bar-jona  (Matt.  16  :  17) 
is  an  abridged  form  of  the  word  for 
John.  He  thrice  calls  him  by  his  orig- 
inal name,  Simon,  not  by  his  new  and 
official  name,  Peter.  Compare  Luke 
22  :  31.  The  apostolic  name  of  honor 
gives  way  for  a  time  to  the  old  name 
indicative  of  natural  descent  and  weak- 
ness exhibited  in  his  fall.  Lovest 
thou  me  more  than  these?  more 
than  these,  thy  fellow-disciples?  This 
question  springs  from  Peter's  boastful 
expression,  "Although  all  shall  be  of- 
fended, yet  will  not  I,"  Mark  14  :  29 ; 
compare  Matt.  26  :  33.  Peter  had 
boasted  in  the  presence  of  all;  he  must 
now  make  public  confession  of  his  weak- 
ness. Thou  knowest  that  I  love 
thee.  He  appeals  to  the  heart-search- 
ing knowledge  of  Jesus.  Compare  ch. 
1  :  48.  The  spirit  of  boastfuUiess  has 
passed  away.  He  no  longer  compares 
himself  with  others,  but  simply  ex- 
presses his  own  personal  attachment 
to  Christ.  The  word  used  by  Peter  in 
his  reply,  rendered  love,  is  not  the  same 
as  that  used  by  Jesus  in  his  question, 
though  both  are  translated  alike.  Peter 
chooses  a  word  denoting  deep  personal 
attachment  as  a  friend.  His  answer 
may  be  rendered,  "/  love  thee  dearly  as 
a  personal  friend."  Feed  refers  to  the 
spiritual  sustenance  required  by  the 
flock  of  Christ.  Instruction  concern- 
ing Christ's  person,  work,  and  prom- 
ises would  be  food  for  the  soul.  Com- 
pare ch.  4  :  32.  Lambs.  This  desig- 
nates a  distinct  class  of  the  spiritual 
flock — the  young  and  tender  disciples, 
whether  in  age  or  Christian  standing. 
Compare  Isa.  40  :  11;  Heb.  5  :  13;  1 
John  2  :  12,  13. 

16.  Jesus  now  repeats  his  question: 
Lovest  thou  me  ?  He  omits  the 
inore  than  these  contained  in  his  first 
question.  Christ  was  a  tender  phy- 
sician, "  breaking  not  the  bruised  reed." 
The  absence  of  a  boastful  spirit  in 
Peter's  reply  was  a  sufficient  coufession 


K.  D.  30. 


JOHN   XXI. 


333 


Jonas,  lovest  thou  me?     He  saith  unto  him,  Yea, 
Lord ;  thou  knowest  that  I  love  thee.    ^  He  saith  unto 

17  him,  Feed  my  sheep.  He  saith  unto  him  «the  third 
time,  Simon,  so7i  of  Jonas,  lovest  thou  me?  Peter 
was  grieved  because  he  said  unto  him  the  third  time, 
Lovest  thou  me?  and  he  said  unto  him.  Lord,  ^thou 
knowest  all  things;  thou  knowest  that  I  love  thee. 

18  Jesus  saith  unto  him,  Feed  my  sheep.  «  Verily,  verily, 
I  say  unto  thee.  When  thou  wast  young,  thou  girdedst 
thyself,  and  walkedst  whither  thou  wouldest:  but  when 


dch.   10.    11,    16; 

Matt.     25.     33; 

Acts      20.      28; 

Heb.  13.    20;    1 

Pet.  2.  25 ;  5.  2, 4. 
•  ch.  13.  38. 
t  ch.  2. 24, 25 ;  16.30. 


ech.  13.  36; 
12.  3,  4. 


Acts 


of  his  folly  and  sin.  To  this  question 
Peter  makes  the  same  reply  as  at  first. 
No  questioning  can  drive  him  from  a 
consciousness  of  his  love  for  Christ  and 
the  confession  of  it.  Feed;  a  different 
word  from  that  used  in  verse  15,  and 
one  more  difficult  to  translate  into  Eng- 
lish in  this  connection.  It  means  tend. 
Perhaps  the  full  force  of  the  original  is 
best  expressed  by  the  paraphrase,  Be  a 
shepherd  of  my  sheep.  Upon  the  second 
confession  of  Peter's  love  the  Saviour 
rises  higher  in  the  manifestation  of  his 
restoring  grace.  Be  a  shepherd ;  let 
the  love  of  the  Shepherd,  who  tends  and 
feeds,  leads  and  guards,  and  lays  dowu 
his  life  for  the  flock,  abide  in  you.  Al- 
ford  says :  "  The  shepherding  the  sheep 
refers  to  the  government  of  the  church, 
as  shown  forth  in  the  early  part  of  the 
Acts."  If  so,  yet  that  no  exclusive 
primacy,  as  the  Romanists  teach,  was 
here  conferred  upon  Peter  is  evident. 
There  was  an  entire  equality  in  all 
powers  and  rights  among  the  apostles, 
Matt.  19  :  28 ;  Acts  15  :  6,  21 ;  Gal.  2  : 
11.  Yet  there  is  not  necessarily  im- 
plied in  the  expression  anything  more 
than  what  belongs  to  any  overseer  or 
pastor,  Acts  20  :  28.  Peter  may  have 
had  this  in  mind  when  he  wrote  to 
"  elders "  or  pastors  (1  Pet.  5  :  2-4), 
"Feed"  (rather,  tend)  "the  flock  of 
God." 

17.  A  third  time  Jesus  puts  to  Peter 
the  question — Lovest  thou  me  ?  The 
Saviour  now  uses  the  same  word  for 
"  love "  that  Peter  had  used  in  his 
replies.  Peter  was  grieved  be- 
cause he  said  unto  him  the  third 
time.  The  threefold  denial  of  Christ, 
with  all  its  guilt  and  shame,  over- 
whelmed Peter  with  grief.  The  thrice- 
repeated  question  brought  before  his 
mind  the  "  thrice  denying  that  he  knew 
him,"  Matt.  26  :  75.    Then  a  look  of 


Christ  made  him  weep  bitterly,  Luke 
22  :  62.  _  Now  the  words  of  Christ 
grieved  his  heart  sorely.  He  was  grieved 
also  because  in  this  third  inquiry  Jesus 
took  the  very  word  from  his  mouth  and 
put  it  into  the  question,  "  Dost  thou 
love  me  dearly  ?"  as  though  it  could 
fairly  be  doubted,  and  thus  even  more 
keenly  reminding  him  of  his  denial. 
Thou  knowest  all  things.  He  ap- 
peals to  the  Saviour's  omniscience  for 
the  reality  of  his  love.  The  first  two 
replies  imply  his  omniscience  ;  this 
replv  clearly  expresses  it.  Compare 
ch.  'l6  :  30  ;  Acts  1  :  2.  Feed  my 
sheep  ;  feed  here  is  the  same  as  in 
ver.  15.  Again  Jesus  bids  him  provide 
nourishment  for  the  flock.  Wordsworth 
says  :  "  To  provide  wholesome  food  for 
Christ's  sheep  and  lambs  is  the  first  and 
last  thing."  The  word  used  for  sheep, 
according  to  the  majority  of  critics,  is 
different  from  that  used  in  ver.  16,  de- 
noting the  preciousness  of  the  flock, 
and  may  be  rendered  sheeplings.  The 
command  of  Christ  "  to  watch  over  the 
flock "  cannot  properly  be  said  to  re- 
instate Peter  in  his  office,  for  he  had 
not  been  displaced.  But  in  view  of 
his  sad  fall,  the  stain  left  upon  his 
character,  the  damage  done  to  his 
standing  among  the  brethren  and  his 
own  rest  of  mind,  Jesus  encourages 
him,  and  gives  him  assurance  that  he 
still  has  a  place  in  feeding  the  flock  and 
guiding  the  church. 

18.  The  end  of  his  pastoral  office  is 
now  announced  to  him.  Before  this 
Peter  had  denied  his  Saviour ;  here- 
after he  should  bear  witness  for  him 
even  by  dying  for  him.  Verily,  verily, 
calling  attention  to  some  important  an- 
nouncement. Compare  ch.  3  :  3;  5  :  24. 
Wast  young;  literally,  wast  younger, 
embracing  the  whole  period  of  life  to 
the  verge  of  old  age.    Girdedst  thy- 


334 


JOHN   XXI. 


A.  D.  30. 


thou  shalt  be  old,  thou  shalt  stretch  forth  thy  hands, 
and  another  shall  gird  thee,  and  carry  thee  whither 

19  thou  wouldest  not.  This  spake  he,  signifying  "  by 
what  death  he  should  glorify  God.  And  when  he 
had  spoken  this,  he  saith  unto  him.    Follow  me. 

20  Then  Peter,  turning  about,  seeth  the  disciple  "  whom   ^  ch.nj.  2S-26;  20. 2 
Jesus  loved,  following;  which  also  leaned  on  his  breast 

at  supper,  and  said.  Lord,  which  is  he  that  betrayeth 

21  thee?     Peter  seeing  him  saith  to  Jesus,  Lord,  and 

22  what  shall  this  man  dof    Jesus  saith  unto  him.  If  I 


k  2  Pet.  1. 14. 

I  ch.  13.  3*5 ;  1  Sam. 
12.  20. 


self.  In  ver.  7  lie  girded  himself  and 
cast  himself  into  the  sea.  Girding  the 
raiment  about  the  body  was  preparatory 
to  journeying,  Acts  12  :  8;  1  Pet.  1  :  13. 
By  the  use  of  a  familiar  figure  Jesus 
meant  to  say  that  Peter  went  hither 
and  thither  as  it  pleased  him.  Shalt 
be  old  ;  literally,  gray.  In  his  old  age 
diflerent  treatment  awaits  him.  Peter 
doubtless  alluded  to  this  prophecy  in  2 
Pet.  1 ;  14.  Stretch  forth  thy  hands. 
These  terms  must  all  be  explained  in 
the  light  of  ver.  19,  which  makes  them 
explanatory  of  a  definite  motZe  of  dying. 
The  allusion  here  is  to  stretching  forth 
the  hands  on  the  transverse  beam  of 
the  cross.  Another  shall  gird.  The 
mastery  over  his  own  movements  had 

Eassed  away.  The  executioner  shall 
ind  him  to  the  cross  with  cords. 
Carry ;  rather,  lead :  by  a  figure  of 
speech  that  is  put  last  in  narration 
which  lies  first  in  order  of  time.  The 
prominent  thought  in  the  Saviour's 
prophecy  is  the  aged  Peter  with  out- 
stretched hands  bound  to  the  cross. 
Wouldest  not  does  not  imply  an  un- 
willingness on  Peter's  part  to  suffer 
martyrdom,  but  indicates  that  his  life 
would  be  in  the  power  of  others. 

19.  Signifying  by  what  death 
{what  manner  of  death)  he  should 
glorify  God.  Jesus  used  the  words 
*'  signifying  by  what  manner  of  death  " 
(ch.  12  :  33),  concerning  his  own  death 
on  the  cross.  According  to  Tertullian, 
who  lived  about  a.  d.  2UU,  ami  Eusebius, 
the  first  church  historian,  Peter  was 
crucified  at  Rome  A.  D.  67  or  68.  When 
John  wrote  his  Gospel  the  crucifixion 
of  Peter  must  have  been  well  known  in 
the  Christian  churches.  Peter  by  his 
fall  had  dishonored  God ;  by  his  wit- 
nessing for  Christ,  even  unto  death,  he 
glorified  God.  The  full  de])th  of  the 
meaning  of  the  Saviour's  prophecy  to 


Peter  doubtless  came  to  the  minds  of 
the  disciples  only  gradually  in  the  light 
of  subsequent  events.  This  prediction 
not  only  revealed  the  omniscience  of 
Jesus,  but  also  showed  the  honor  con- 
ferred upon  Peter  that  he  was  counted 
worthy  to  walk  in  the  footsteps  of  his 
Master.  Follow  me.  Alfbrd  under- 
stands this  as  a  following  Christ  through 
the  cross  to  glory.  Compare  ch.  13  :  36. 
The  allusion  (ver.  20)  to  John  following 
shows  that  it  was  a  literal  following. 
The  preceding  conversation  took  place 
in  the  presence  of  the  disciples,  ver.  15. 
Jesus  now  rose  in  order  to  speak  aside 
with  Peter,  whom  he  commands  to  fol- 
low him.  The  literal  following  of 
Jesus  may  have  had  in  it  a  symbolic 
meaning,  Matt.  4  :  19. 

20.  The  turning  about  indicates 
that  Peter  at  once  followed  Christ. 
The  words  whom  Jesus  loved,  desig- 
nating John,  occur  elsewhere,  ch.  13  : 
23;  20  :  2;  21  :  7.  The  tender  relation- 
ship existing  between  Jesus  and  John, 
illustrated  by  leaning  on  his  breast  at 
the  Supper,  furnishes  the  reason  for 
John  following.  His  love  begot  a  holy 
boldness.  The  question,  Lord,  which 
is  he  that  betrayeth  thee  ?  put  to 
the  Saviour  by  John  at  the  instiga- 
tion of  Peter  (ch.  13  :  24,  25),  may  per- 
haps account  for  Peter's  question  to 
the  Lord  concerning  John. 

21.  Seeing  John  following  Jesus, 
Peter  says.  Lord,  and  what  shall 
this  man  do? — meaning,  how  shall  it 
fare  with  this  manf  Knowing  that 
serious  trials  awaited  himself,  there 
springs  up  in  his  mind  a  desire,  com- 
pounded of  curiosity  and  love,  to  know 
whether  a  like  destiny  awaited  the 
beloved  disciple. 

22.  In  the  words  If  I  will  appears 
the  absolute  supremacy  of  Jesus  over 
human  life.     W  he  were  a  mere   man 


A.  D.  30. 


JOHN  XXI. 


335 


will  that  he  tarry  '  till  I  come,  what  is  that  to  thee  ? 

23  Follow  thou  me.  Then  went  this  saying  abroad 
among  the  brethren,  that  that  disciple  should  not 
die.  Yet  Jesus  said  not  unto  him.  He  shall  not  die ; 
but,  If  I  will  that  he  tarry  till  I  come,  ™  what  is  that 
to  thee  ? 

24  This  is  the  disciple  which  testifieth  of  these  things, 
and  wrote  these  things :  and  °  we  know  that  his  testi- 
mony is  true. 

25  "  And  there  are  also  many  other  things  which  Jesus   o  ch.  20. 30, 31 ;  Job 
did,  the  which,  if  they  should  be  written  every  one,      26.  u ;  Ps.  40.  5 
P I  suppose  that  even  the  world  itself  could  not  con-   p  Amos  7. 10. 
tain  the  books  that  should  be  written.     Amen. 


»Matt.  16.  27,  28- 
25.  31 ;  1  Cor.  4. 
5;  11.  26;  Rev. 
2.  25;  3.  11;  22. 
7.20. 

^  Deut.  29. 29  ;  Job 
33.  13. 


nch.19.35;  1  John 
1.1,2;  3  John  12. 


the  claim  would  be  absurd.  They  show 
that  he  claims  to  be  "  God  blessed  for 
evermore."  That  he  tarry  {remain  in 
this  life,  Phil.  1  :  24,  25)  till  I  come. 
Our  Lord  liad  already  spoken  of  his 
coming  to  his  disci})les,  ch.  14  :  18.  In 
this  use  of  the  term  it  included  his 
coming  by  the  Spirit,  his  coming  in 
judgment,  and  his  coming  personally 
at  the  close  of  this  dispensation.  Cora- 
pare  Mark  9:1;  Matt.  26  :  64.  "  It  is 
generally  referred  here  to  that  notable 
coming  at  the  destruction  of  Jerusalem 
which  John  alone  lived  to  see,  and 
which  was  the  opening  of  that  series 
of  events  that  looked  forward  to  the 
final  coming  to  judgment,  as  in  Matt. 
25." — Jacobus.  John  also  had  re- 
vealed to  him  on  Patraos  the  whole 
series  of  events  connected  with  Christ's 
kingdom  and  final  coming.  It  is  doubt- 
ful whether  Christ  intended  to  fix  any 
specific  time  or  give  any  definite  indi- 
cation of  John's  fate.  His  life  was 
entirely  in  Christ's  hands.  If  he  so 
willed,  he  would  live  until  he  should 
come  "  the  second  time  without  sin 
unto  salvation,"  Heb.  9  :  28.  Jesus 
administers  a  rebuke  to  Peter  in  his 
reply,  what  is  that  to  thee?  He 
wishes  that  Peter  should,  in  rigid  earn- 
estness, keep  before  his  eye  his  own 
calling  alone.  "  Every  one  of  us  shall 
give  account  of  himself  to  God,"  Rom. 
14  :  12.  Follow  thou  me.  The  word 
thou  is  emphatic — Do  thou  follow  me. 
"  His  appointed  lot  is  no  element  in 
thy  appointed  course  ;  it  is  me  that  thou, 
must  follow." — Alford. 

23.  Brethren,  the  beautiful  name 
by  which  Christ's  followers  were  desig- 
nated. The  heathen  writers  ridiculed 
their  love  for  each  other.     That  dis- 


ciple should  not  die.  They  inferred 
if  Christ's  coming  meant  his  final  com- 
ing to  judgment,  then  John,  remaining 
until  that  time,  could  not  see  death,  1 
Cor.  15  :  51 ;  1  Thess.  4  :  17.  The  preva- 
lence of  this  saying  shows  that  they 
did  not  expect  the  coming  of  Christ  iu 
the  near  future.  Yet  Jesus  said  not. 
Jealous  for  the  Saviour's  honor,  John 
removes  the  occasion  of  misunderstand- 
ing, and  gives  the  Saviour's  words.  Pa- 
tiently awaiting  the  revelation  of  the 
Master's  will,  John  abides  by  the  con- 
ditional "if  I  will."  "This  saying"  had 
a  wonderful  vitality  li' the  minds  ol  many 
for  several  centuries,  creating  the  belief 
that  John  had  not  really  died. 

24,  25.  John's  Authorship  as- 
serted, AND  Conclusion. 

24.  This  is  the  disciple.  Some 
have  regarded  these  verses  as  a  later 
addition.  But  the  manuscript  author- 
ity is  so  great  in  their  favor  as  to  leave 
no  reasonable  doubt  of  their  genuine- 
ness. The  disciple  just  referred  to  is 
tlie  author  not  of  this  chapter  alone, 
but  of  tlie  entire  Gospel.  John  writes 
his  name  at  the  end  of  it,  and  bears 
witness  to  the  truth  of  it.  His  testi- 
fying continues  through  all  the  ages ; 
"  Being  dead,  he  yet  speaketh."  We 
know.  Lauge  and  others  think  the 
plural  refers  to  the  added  testimony 
of  the  Ephesian  church.  But  it  is 
John's  style  to  associate  himself  with 
his  readers.  See  ch.  1  :  14 ;  1  John  4  : 
14,  16,  Testimony  is  true.  Seech. 
19  :  35. 

25,  John's  Gospel  was  written  la=t, 
with  the  design,  in  part,  to  fill  up  the 
gaps  left  by  the  other  evangelists.  But 
with  this  fourfold  viev  of  Christ  his 
life  is    presented    only  in    fragments 


836 


JOHN   XXI. 


A.  D.  30 


Yet  this  was  to  be  the  last  inspired 
record  of  Jesus.  Curiosity  was  now  to 
be  repressed,  and  all  attempts  to  add 
to  the  gospel  testimony  were  to  be  dis- 
countenanced. Many  other  things 
might  have  been  written  which  Jesus 
did  and  said.  See  ch.  20  :  30.  To  de- 
scribe the  fulness  of  the  acts  and  utter- 
an^es  of  Jesus  he  employs  a  popular 
hyperbole  (compare  ch.  12  :  19),  inti- 
mating the  impossibility  of  recording 
all.  There  would  be  no  room  for  all 
the  riches  of  this  divine  life  if  the 
events  of  it  were  written  out  one  by 
one.  It  will  be  part  of  the  bliss  of 
the  glorified  life  to  be  the  companions 
of  the  evangelists  and  learn  more  ful- 
ly of  Jesus,  but  infinitely  more  blessed 
to  be  with  Jesus  and  learn  from  him. 
Amen,  So  let  it  be.  The  word,  how- 
ever, should  be  omitted,  according  to 
the  highest  critical  authorities. 

Peactical  Remarks. 

1.  The  resurrection  of  Jesus  from  the 
dead  is  established  by  repeated  appear- 
ances to  his  disciples  and  by  many  in- 
fallible proofs, ver.  1 ;  Acts  1 : 3;  1  Cor. 
15  :  20. 

2.  Physical  labor  is  not  degrading; 
even  the  apostles  of  Christ  shrank  not 
from  it,  nor  regarded  it  as  inconsistent 
with  waiting  for  the  Lord,  ver.  3  ;  Acts 
20  :  34 ;  1  Thess.  4  :  11. 

3.  Fruitless  toil  without  Christ's  pres- 
ence becomes  successful  when  Christ 
comes,  ver.  3 ;  John  15  :  5 ;  Phil.  4  : 
13. 

4.  In  times  of  deepest  darkness  and 
need  Jesus  will  reveal  his  presence, 
ver.  4  ;  Ps.  40  :  6,  10,  15. 

5.  The  daily  wants  of  God's  children 
are  borne  in  mind  by  our  heavenly 
Father,  ver.  5 ;  Matt.  6  :  11,  32. 

6.  God's  sovereign  purpose  is  in  en- 
tire harmony  with  the  use  of  means, 
ver.  6;  Acts  27  :  24,  31. 

7.  Obedience  to  God's  word,  even  if 
we  walk  in  the  dark,  will  cause  God's 
face  to  shine  upon  us,  ver.  6 ;  John  7  : 
17  ;  9  :  8. 

8.  Reverence  for  God  is  a  fitting  spirit 
with  which  to  come  into  his  presence, 
ver.  7;  Ex.  3  :  5;  Isa.  6  :  2. 

9.  At  the  end  of  this  gospel  age  the 


net  full  of  souls  shall  be  drawn  to  the 
shore,  ver.  11  ;  Matt.  13  :  47,  48. 

10.  The  gospel  of  the  Saviour  offers 
a  continual  feast  for  those  who  are 
hungry,  ver.  12 ;  Matt.  22  :  1-11 ;  Rev. 
3  :20. 

11.  Personal  love  for  Christ  is  the 
best  preparation  for  pastoral  work  and 
for  leading  souls  to  salvation,  ver.  15; 
2  Cor.  5  :  14. 

12.  There  are  gradations  in  the  Chris- 
tian life — lambs  and  sheep;  there  is  also 
the  law  of  growth  by  which  babes  be- 
come men,  ver.  16;  Heb.  5  :  12-14;  1 
John  2  :  12,  13. 

13.  The  omniscience  of  God  is  a  ter- 
ror to  the  impenitent,  but  a  delight  and 
a  refuge  to  the  redeemed  soul,  ver.  17  ; 
Ps.  139  :  1-17. 

14.  Deep  grief  should  follow  the  rev- 
elation of  great  sins,  ver.  17;  Ps.  51  :  3; 
2  Cor.  7  :  10. 

14.  Life  and  death  may  equallv  glo- 
rify God,  ver.  19;  Ps.  116  :  15;  Rom. 
14  :  8.    . 

15.  We  may  still  follow  Jesus,  walk- 
ing in  his  footsteps,  and  become  imita- 
tors of  God,  ver  19 ;  Eph.  5  :  1 ;  1  Pet. 
2  :  21. 

16.  It  is  better  for  us  to  ask,  "  Whai 
wilt  thou  have  me  to  do  ?"  than,  "  What 
shall  this  man  do?"  ver.  21 ;  Acts  9:6; 
2  Cor.  5  :  10. 

17.  It  should  be  the  first  concern  of 
every  one  to  attend  to  his  own  proper 
business,  ver.  22. 

18.  Our  last  appeal  in  religious  con- 
troversy must  be  to  the  Scriptures  of 
divine  truth.  "  To  the  law  and  to  the 
testimony  "  must  be  our  cry,  ver.  23 ; 
Isa.  8  :  20. 

19.  The  disposal  of  all  life  rests  in 
Jesus,  ver.  23 ;  Matt.  28  ;  18. 

20.  The  disciples,  sealing  their  testi- 
mony with  their  blood,  had  no  other 
object  than  to  bear  witness  for  the 
truth,  ver.  24;  2  Cor.  4  :  2. 

21.  It  is  not  the  amount  we  write,  but 
its  fitness  and  propriety,  ver.  24  ;  Prov. 
25  :  11. 

22.  An  unwritten  history  of  Jesus  is 
reserved  for  us  in  heaven,  and  there 
will  be  time  and  space  for  the  whole 
of  it.  Happy  and  blessed  are  they 
who  shall  be  permitted  to  peruse  it' 
ver.  25. 


INDEX. 


PAGE 

Abiding  in  Christ 246 

Abraham  and  the  Jews,  156-158 ; 

and  Jesus 163,  164 

^non 70 

Andrew,  41;   findeth  Simon,  42; 

and  Philip 214 

Angels  ascending  and  descending.    47 
Annas,  280 ;  examination  of  Jesus 

before 283 

Anointing  at  Bethany 210 

Apostles,      inspired,      256,     257 ; 

Christ's  witness-bearers 257 

Appearances  of  Jesus    to   Mary 

Magdalene,  319 ;  to  the  apostles, 

Thomas   absent,  321 ;    Thomas 
.  present,  524 ;  to  the  seven  at  the 

Sea  of  Tiberias 329 

Baptism,  36 ;  in  water,  36 ;  Holy 
Spirit,   39;    nature  of  Christ's, 

69;  and  purifying 71 

Barabbas,  293  ;  preferred  to  Jesus.  292 
Baptizing,  John,  36,  70,  76 ;  Jesus 
not  baptizing,  but  his  disciples..    76 

Baskets,  twelve 112 

Bethany,  195,  198 ,  cave  or  tomb 

of  Lazarus 202 

Bethesda,  pool  of. 94,  95 

Bethsaida,  its  meaning  and  prob- 
able location 44 

"Bless"  and  "give  thanks" 112 

Blind  man's  eyes  opened,  170; 
when  and  where,  168 ;  on  the 
Sabbath,  172;  his  parents  fear 
to  defend  him,  174;  the  rulers 
examine  and  condemn  him,  172, 
176,  1 77 ;  put  him  out  of  the 
synagogue,  179;  his  interview 
with  Jesus,  179;    who  rebukes 

the  Pharisees 180 

Born  of  God,  31 ;   again  or  from 

above 63-65 

Born  of  water  and  the  Spirit 64 

Brothers  of  Jesus,  128;    did  not 

believe  on  him 129 

Burial  of  Jesus,  311-313;  where, 
312;  time  of. 313 

Caiaphas,  205,  280  ;  his  prophecy, 
205,  206;  influences  the  people 
to  put  Jesus  to  death,  207 ;  ex- 
amination of  Jesus  before 284 


PAGE 

Cana  of  Galilee,  49 ;  marriage  at, 

50;  and  Capernaum 90 

Capernaum,  its  probable  site,  55, 
56 ;  Jesus  preaching  in  the  syn- 
agogue of. '.IWff 

Casting  the  first  stone 147 

Christ,  the  bread  of  life,  117 ; 
from  heaven,  119;  the  suste- 
nance of  believers,  120-122;    a 

hard  saying 123 

Christ  a   king,   289 ;    concerning 

the  truth 291 

Christ's  knowledge  of  what  was 
in  man,  60,  123;  of  himself... 150-158 

Christ,  the  light  of  the  w^orld 149 

Christ's  ministry,  three  stages  of, 

58;  early  Judean 74 

Christ,  the  Messiah 32,  84 

Christ's    opinion    concerning    an 

adulteress 146 

Christ  praying 203,  215,  264 

Christ's  record  of   himself  true, 

145ff;   his  Father,  where 151 

Christ,  whence  he  is 135,  152,  153 

Christ's  withdrawal  from  the 
world,  258 ;    its  effect,  259 ;   his 

help 260 

Christians  kept  by  Christ's  power, 
269;  Christ  glorified  in  them, 
268;    belonging  equally  to  the 

Father  and  the  Son 268 

Cleansing  the  temple,  Jesus  first...    56 

Cleopas 305 

Condemned  unheard 141 

Confession  of  the  Twelve 124 

Convicting  of  sin,  righteousness, 

and  judgment.., 255,  256 

Cross,  of  Jesus,  301 ;  the  super- 
scription over  the,  302 ;  attend- 
ants at  the,  305 ;  his  death  up- 
on, 307;  pierced,  309;  taken 
down  and  buried,  312;  Gol- 
gotha   302 

Crown  of  thorns 295 

Crucifixion 301 

Crucifixion  of  Jesus  intimated, 
154 ;  robbers  crucified  with  him, 
303;  the  soldiers,  303;  casting 
lots,    304;    Scripture    fulfilled, 

304,  306,  310 
Crucifixion,    a    pre-judgment    of 
the  world 216 


338 


INDEX. 


PAGE 

Day,  high,  308;  preparation 299 

Death,  a  sleep,  197  ;  believers  shall 
not  see,  161,  162;  preceiliiig  life, 
the  dying  seed  germinating  life, 
215;  Christ  first  intimates  his, 
59;  his  crucilixion,  67,  154; 
Christ's,  would  glorify  the  Fa- 
ther, 215,  21() ;  of  Jesus,  .'507  ;  a 
broken  or  ruptured  heart,  809; 
and  resiuToction  of  Jesus  evi- 
dences of  his  Messiahship 154 

Dedication,  feast  of 188 

Devil,  his  existence,  125,  159;  the 
father  of  liars  and  murderers...  161 

Disciple  whom  Jesus  loved 218 

Discipleship 155,  231,  247,  248 

Discourses  of  Christ,  their  rela- 
tion to  miracles  in  John,  108; 
of  Jesus,  16,  61  ;  to  Nicodemus, 
62 ;  to  a  Samaritan  woman,  78 ; 
vindicates  himself  in  regard  to 
the  cure  of  the  blind  man  on 
the  Sabbath,  9Q ;  at  Capernaum 
on  the  bread  of  life,  114;  ana- 
lyzed, 108 ;  in  the  temple  at  the 
Feast  of  Tabernacles,  130;  fur- 
ther teaching  in  the  temple,  rep- 
resenting himself  as  the  light 
of  the  world,  148 ;  the  good 
shepherd,  183 ;  at  the  last  pass- 
over  to  his  disciples,  230;  vale- 
dictory discourse 233-262 

Dispersion,  Jews  of. 137 

Divinity  of  Christ,  28,  313;  re- 
marks  7,  8 

"Eat  thepassover" 287 

Enon 70 

Eternal  life 67 

Faith,  imperfect,  90;  answered, 
91,  93;  remarks,  42,  43;  and 
eternal  life,  102 ;  and  miracles...    91 

,  Fall  of  Peter  foretold 230,  231 

\  Father  and  Sonship,  264,  107 ;  re- 
marks  13-20 

Feast,  of  tabernacles,  127,  128 ;  Je- 
sus goes  up  privately,  130;  the 
last  great  day  of,  137  ;  wedding, 
51;  governor  of. 52 

Feeding  the  five  thousand,  llOff; 
place  where,  111 ;  attempts  to 
explain  away  the  miracle 112 

First  day  of  the  week,  316,  327 ; 
remarks 23 

Flock  or  fold,  Christ's,  its  extent..  187 

Food,  perishable  and  imperish- 
able   116 

Four  months  and  then  the  har- 
vest     86 


PAGE 

Fountain  of  life 138 

Freedom,  true,  155;  freedom  or 
bondage  not  of  natural  descent. 

155,  156 

Galilee,  43,  141;  prophets  of. 142 

Genuineness  of  ch.  7  :  53  to  8  :  11, 
142;  of5:3,  4 95 

God  a  Spirit,  84;  only  begotten, 
or  only  begotten  Son,  33;  tak- 
ing upon  himself  our  nature, 
47;  remark 2 

Good  Shepherd,  183 ;  character  of, 
186;  laying  down  his  life  for  his 
sheep,  186;  none  shall  be  lost...  189 

Gospel,  the  fourth,  7 ;  when  and 
where  written,  10;  its  sources, 
11 ;  its  design,  11 ;  compared 
with  the  synoptic  Gospels,  13, 
15,  25 ;  its  peculiarities,  15 ;  ar- 
rangement and  analysis,  17 ; 
characteristics,  13,  14;  olDJect, 
326;    authorship 3,  335 

Gospels,  the  four,  4;  synoptical 
view  of. 21 

"Greater  works" 236 

Greeks  who  would  see  Jesus,  213; 
when  this  occurred 218 

Groaning  or  indignant 201 

Glorifving  Christ,  264,  266;  the 
Father 265 

Glory,  Christ's  and  the  Chris- 
tian's   278 

Heart 284 

Hireling 185 

"Holy  of  holies  of  evangelical 

history  " 288 

Holy  Spirit,  the  Comforter  or 
Helper,  237,  251,  255;  the  source 
of  consolation,  238 ;  indwelling, 
gives  spiritual  light  and  life,  238 ; 
his  instruction,  240;  his  guid- 
ance, 257;  his  mission  and 
work,  254-256;  the  time  of  his 
coming,  254;  see  also  remarks 
15  and  17,  p.  245 ;  remarks  5,  6, 
and  7,  p.  262;   given  to  Jesus, 

73;  work  of,  74;  remarks 10,  17 

Hosanna 212 

Incarnation,  at  the  foundation  of 
the  Gospel 47,  48 

Intercessory  prayer,  Christ's,  264; 
prayer  for  himself,  264-266;  for 
the  apostles,  267-271;  for  be- 
lievers  272-275 

Impotent  man,  healing  of 96 

Jacob's  well 77 


INDEX. 


339 


PAGE 

Jerusalem o-i 

Jesus,  38,  171 ;  arrest  uf,  276 ;  gives 
himself  up,  277,  278;  contact 
with  those  outside  of  Israel,  88 ; 
the  door,  184;  the  way,  235; 
the  good  shepherd,  185;  and 
the  Father,  100-102,  105,  189; 
the  Lamb  of  God,  38 ;  and  the 
Sabbath,  98-100;  his  defence 
against  the  charge  of  breaking, 
107  ;  remarks,  13-20 ;  triumphal 
entry  into  Jerusalem,  212 ;  Jesus 

receiving  Messianic  honors 212 

Jews,  whom  in  this  Gospel,  33; 
and  Abraham,  155-158  ;  and  the 
devil,  158,  159;  Christ's  reflec- 
tions on  their  unbelief. 218 

John  the  Baptist,  29;  his  testi- 
mony to  Jesus,  31,  32,  34,  38,  40, 
71;  his  baptism,  36;  why  he 
came  baptizing,  39 ;  who  he  was, 
34,  35 ;  at  ^Enon,  70  ;  his  humil- 
ity, 72 ;  a  burning  and  shining 
light,  104 ;  and  Jesus  compared..  192 
John,  the  writer  of  this  Gospel,  8 ; 
the  son  of  thunder,  9 ;  the  one 
whom  Jesus  loved,  9,  228  ;  in  the 
book  of  the  Acts,  10 ;  at  Ephe- 
sus,  10;  tradition  regarding  his 
writing  this  Gospel,  4 ;  evidences 

that  he  wrote  it 7,  20 

Jordan,  Jesus  beyond 191 

Joseph  of  Arimathea,  311 ;  beg- 
ging the  body  of  Jesus 311 

Judas  Iscariot,  125 ;  a  thief  and 
the  betrayer,  210,  228;  and  Satan, 
223,  229 ;  pointed  out  as  the  trai- 
tor, 229;  going  out  before  the 
Lord's  Supper,  230;    treachery 

of 277 

Judea 69 

Judean  ministry,  early 74,  76 

Judgment  hall .'. 287 

King,  Jesus  a 290 

Kingdom  of  God,  63;  how  and 
what  Jesus  taught,  64,  294 ;  re- 
marks, 26;  how  being  born  of 
water  and  the  Spirit  is  neces- 
sary  64,  65 

Kingdom,  Christ's 290,  289,  291 

Knowledge  and  faith 265 

Lamb  of  God 38 

Lazarus,  meaning  of,  194;  the 
miracle  of,  193 ;  its  design,  195, 
203 ;  its  effect,  204,  205,  213 ;  Je- 
sus' love  for 201 

Light  of  the  world 149 

Life,  73 ;  everlasting,  67  ;  eternal..  265 


PAGE 

Letters,  Jesus  not  knowing,  131 ; 

unlettered  people  accursed 141 

Levites 34 

Life,  fountain  of. 138 

Living  water 79-81 

Logos,  the  Word 38 

Love,  discourse  on,  230,  233 ;  re- 
marks, 24,  26  ;   of  the  brethren, 

248;  of  Christ 223,  268 

Loving,  his  own  to  the  end,  222, 
223  ;  the  praise  of  men,  219,  221 ; 

remarks 31 

"  Lovest  thou  me  " 332 

Malchus,  right  ear  cut  off,  279 ; 

healed  by  Jesus 279 

Malefactor 288 

Manna,  and  Moses,  and  Christ 117 

Many  mansions 234 

Martha 195,  198,  210 

Mary  Magdalene 305 

Mary,  the  three,  195  ;  the  sister  of 
Lazarus,  195,  201,  210  ;  anointing 

Jesus,  210  ;  mother  of  Jesus 305 

Messiah,  the  Christ,  32,  42,  84, 124 ; 
the  Son  of  God,  Jesus  reveals 

himself. 84,  180 

Miracles,  53,  54 ;  credibility  of,  55 ; 
Christ's  first  miracles,  53,  54; 
and  faith,  91  ;  second  in  Galilee, 
92 ;  and  his  discourses,  108  ;  of 
Jesus,  54,  55  ;  of  turning  w' ater 
into  wine,  49 ;  heals  a  noble- 
man's son,  89 ;  heals  the  impo- 
tent man  at  the  pool  of  Beth- 
esda,  94 ;  feeds  the  five  thou- 
sand, 109  ;  w^alks  upon  the  W' aters 
and  stills  the  tempest,  113  ;  heals 
a  blind  man  on  the  Sabbath, 
168-171 ;  raising  of  Lazarus,  202 ; 

unrecorded 60,  326 

Miraculous  draught  of  fishes,  328  ; 

its  meaning  to  the  apostles 331 

Money  changers 57 

Mother  of  Jesus  and  John  at  the 

cross 305 

Mount  Gerizim  and  Ebal 82 

"  Much  water,"  70,  75  ;  remark....    23 

Nathanael,  44  ;  his  conversion,  46 ; 
one  of  the  seven  to  whom  Jesus 
appears  after  his  resurrection....  329 

Nazareth,  its  meaning,  place,  and 
characters 45 

New  birth 63 

Nicodemus,  62  ;  Christ's  discourse 
to,  61ff ;  and  the  law,  141 ;  at  the 
burial  of  Jesus 311 

Nobleman's  son  healed 90 


340 


INDEX. 


PAGE 

Passover,  GO,  222 ;  the  first  of 
Christ's  ministry,  57  ;  tlie  sec- 
ond, 94;  the  third,  110;  the 
foiirtli  and  hist,  222;  no  dis- 
crepancy l)ei\veen  John  and  the 
synoptics  resj)ccling  the  last 
passu ver,  222,  2S7  ;    preparation 

of 299 

Peace,  Christ's 240 

Persecution  foretold,  254;  over- 
coming oppositicjn 251,  262 

Peter,  42,  43;  cutting  oil"  the  ear 
of  Malchus,  278  ;  denying  his 
Lord,  281,  285,  286  ;  at  the  sep- 
ulchre, 317 ;  tlireefold  confes- 
sion of  love,  332;  his  martyr- 
dom predicted 334 

Pilate,  288;  Jesus  hel'ore,  287ff, 
295-300  ;  and  the  Jews,  288,  292, 
296,  300,  303  ;  and  Jesus,  289-291, 

298;  and  Ca?sar 298,299 

Pharisees,  35,  140 ;  John's  testi- 
mony to 36 

Prayer  to  be  answered. 237,  259 

Pre-existence  of  Clirist 164 

Philip,  43 ;  and  Nathanael,  44 ; 
and  certain  Greeks,  214  ;  his  re- 
quest    235 

Porter 183 

Priests 33 

Prince  of  the  world 241 

Promise  of  extraordinary  powers, 
236  ;  of  answers  of  prayers,  237, 
259  ;   of  the  Comforter,^  237,  251, 

255;  to  endure 257 

Prophet,  174 ;    without  honor  in 

his  own  country 89 

Prophets  out  of  Galilee 142 

Purple  robe 295 

Regeneration,  63  ;  Holy  Spirit  in, 
74;  remarks 10 

Resurrection,  of  Jesus,  315  ;  John's 
account  and  tliose  of  the  other 
Gospels,  315 ;  and  Peter  and 
John,  316;  and  Mary  Magda- 
lene, 318-320  ;  and  the  apostles. 
321-326  ;  the  apostles  competent 
witnesses  of,  325  ;  body  of  Jesus, 
321 ;  of  life  and  of  judgment 103 

Sabbath,  its  proper  observance, 
98  ;  circumcising  a  man  on  the..  134 

Salvation 83 

Samaria 76 

Samaritans,  79,  KJO  ;  and  Jews,  78 
79  ;  the  Saviotir  and  salvation...    88 

Samaritan  woman 76ff 

Sanctification,  271  ;  Christ's.. ..271,  272 
Sanhedrin,  the  letter 172 


o.       .1  PAGE 

Scribes i4(j 

Scriptures,     the,      testifying      to 

Christ 105,  106 

Scourge,   the 294 

Seal,  on  docunicnis 73 

Sepulchre  of  Jesus,  312;  place  of.  312 
Sheep,  183  ;  other  sheep,  186;  shall 

not  perish 189 

Sheepfold 183 

Shepherd  and  his  sheep 183 

Siloam,  pool  of 170 

Sin  and  sufferins:,  of  parents  and 
children,  168,  10!),  181 ;  remark...      3 

Sinlessness  of  Christ 160 

Sinner 178, 176 

Sins  retained,  or  remitted 323 

Sixth  hour,  in  ch.  19  :  4,  299;  Ro- 
man reckoning 299 

Son,  of  God,  40  ;  of  man,  47  ;  only 

begotten,  33;  of  perdition 269 

Sop,  a 229 

Spirit  and  life,  Christ's  words  are.  123 
Spiritual    worshipers    true    wor- 
shipers       83 

Stone,  attempting  to  stone  Jesus, 

164,  189 

Supper  at  Bethany 209-211 

Supper  being  ended,  served 223 

Synagogue,  its  meaning  and  ap- 
plication. 122 ;  casting  out  of, 
176 ;  the  healed  man  cast  out, 
179 ;  three  degrees  of  excom- 
munication from 176 

Tabernacles,  feast  of 128 

Teaching  of  Jesus,  how  to  know 
it,  132  ;  agreeable  to  God's  will..  132 

Temple 57,  59 

Tiberias,  and  lake  of,  109, 115  ;  Je- 
sus never  entered,  115  ;  showed 

himself  at  the  sea  of 328 

Thomas,  197 ;  his  question  and 
Christ's  answer,  235  ;  doubting, 
323,  324  ;   believing,  325  ;   at  the 

sea  of  Tiberias 325 

"Touch  me  not  ' 319 

Treasury,  the 151 

Trial  of  Jesus,  lirst  examination 
before  Annas,  280.  283 ;  before 
Caiaphas,    284,   287;    the  three 

before  Pilate 287,  294,  297 

Truth,  (iod's  word  is,  271 ;  Pilate's 
question,  what  is?  291 ;  making 
freemen 155,  157 

Unity,  of  the  Father  and  Son,  189 ; 
of  Christ  and  his  disciples.. ..272,  273 

Valedictory  discourse 233-263 


INDEX. 


341 


Vine,  Christ,  the  true,  244  ;  prun- 
ing, 245  ;  and  the  branches 247 

Walking  on  the  water 114 

Washing  his  disciples'  feet,  224, 
225;  Peter's  refusal  and  assent, 
225 ;  significance  of,  226,  232 ; 
remark,  9  ;   the  command,  how 

obeyed 226.227 

Water,  living 79,  80 


PAGE 

Water  pots 51 

"  What  have  I  to  do  with  thee ?  ".  51 
Wine,   50 ;     the    good    wine,   53 ; 

water  turned  into , 52 

Works  of  God,  which  Christ  did.,  169 
World,  the,  152  ;  who  are  of  the...  152 
World's  hatred  of  Christ  and  his 

disciples,  249;  sinfulness  of 250 

Worshiping  Jesi^s , 107 

Writing  on  the  ground 147 


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